THE
INDOSUMERIAN SEALS
DECIPHERED
WORKS BY THE SAME AUTHOR
THE PHOENICIAN ORIGIN OF THE BRITONS, SCOTS, AND
ANGLO-SAXONS. With over 100 illustrations and maps. Williams &
Norgate, 1924. 2nd impression, 1925.
“ Dr Waddell’s book exercises a convincing effect—his conclusions and dis¬
coveries are remarkable, and they are advanced in a manner essentially that
of the scientific historian. Deduction follows deduction until the complete
edifice stands revealed with every stone in place.”— Literary Guide, Feb.
1925, For other Press notices, see inset at end.
DISCOVERY OF THE LOST PALIBOTHRA OF THE GREEKS.
With plates and maps. Bengal Government Press, Calcutta, 1892.
“ The discovery of the mightiest city of India clearly shows that Indian
antiquarian studies are still in their infancy. 1 ’— Englishman, Mar. to, 1B93.
THE EXCAVATIONS AT PALIBOTHRA. With plates, plans and maps.
Government Press, Calcutta, 1903.
“ This interesting story of the discovery of one of the most important sites in
Indian history is told in Col. Waddell’s report.”— Times of Indian Mar. 5,1904.
PLACE, RIVER AND MOUNTAIN NAMES IN THE HIMALAYAS.
Asiatic Society, Calcutta, 1892.
THE BUDDHISM OF TIBET. With 150 illustrations. W. H. Allen &
Co., 1895.
“ This is a book which considerably extends the domain of human knowledge.
Every page contains new materials ; many of his chapters are entirely new, and
the whole forms an enduring memorial of laborious original research. He is
the first European who, equipped with the resources of modern scholarship,
has penetrated the esoteric Buddhism of Tibet.”— The Times , Feb. 32, 1895.
REPORT ON MISSION FOR COLLECTING GRECO - SCYTHIC
SCULPTURES IN SWAT VALLEY. Beng. Gov. Press, 1895.
AMONG THE HIMALAYAS. With numerous original illustrations and
maps. Constable, 1899. 2nd edition, 1900.
“This is one of the most fascinating books we have ever seen.” — Daily
Chronicle, Jan. 18, 1899.
** AdtJs in pleasant fashion a gTeat deal to our general store of knowledge.”—
Geographical Journal, 432, 1899.
“ One of the most valuable books that has been written on the Himalayas.”—
Saturday Review, Mar. 4, 1899.
WILD TRIBES OF THE BRAHMAPUTRA VALLEY. With plates.
Special No. of Asiatic Soc. Journal, Calcutta, 1900.
LHASA AND ITS MYSTERIES. With 200 original illustrations and
maps. J. Murray, 1905. 3rd edition, 1906.
“ Rich in information and instinct with literary charm. Every page bears
witness to first-hand knowledge of the country ... the author is master of his
subject. It is a mine of quaint folk-lore, of philology and natural history,
and the descriptions of scenery are delightful . . . there is scarcely a page
without some droll suggestion.”— Times Literary Supplement, Jan. 31, 1905.
“ The foremost living authority on his subject. Well illustrated with original
photographs, it caters both for the expert and for the ordinary reader.”—
Daily Chronicle, Mar. 27, 1905.
“ Of all the books on Tibet this is the most complete and the most authoritative.
His perpetual curiosity, his diligent research, his exceptional knowledge, and
his vigorous style of writing give to this work both authority and brightness.”
— Contemporary Review, June 1905.
Contributor to ENCYCLOPAEDIA BRITANNICA, 1909, and to
HASTING'S ENCYCLOPAEDIA OF RELIGION AND ETHICS,
190B-1921.
Plate I. ( Frontispiece ).
from contemporary seal m Louvre Museum.
(Alter M. Delaporte (D.C.O. T. 98). By kind permission of Librairie
Hachettc.) See pp. 34 /.
THE
INDO-SUMERIAN
SEALS DECIPHERED
DISCOVERING SUMERIANS OF INDUS VALLEY
AS PHCENICIA N S, BA RATS, GOTHS y
FAMOUS VEDIC ARYANS
3100-2300 B.C.
L. A. WADDELL
LL.D., C.B., C.I.E.
Fellow of the Royal Anthropological Institute, Linnean and Folk-Lore
Societies, Hon. Correspondt, Indian Archaeological
Survey, Ex-Professor of Tibetan,
London University
WITH NUMEROUS ILLUSTRATIONS AND MAPS
LONDON
LUZAC y CO.
46 GREAT RUSSELL STREET, W.C.
1925
All Rights Reserved
PRINTED IN GREAT BRITAIN BY
THE EDINBURGH PRESS, Q AND XX YOUNG STREET, EDINBURGH
PREFACE
In my recent work on British Origins, I proved by a mass
of new historical evidence that the “ Sumerians ”—those
foremost civilized and civilizing ancient people whose
monuments and high art of five thousand years ago are the
wonder of the modem world—were the long lost Early
Aryans ; that the Phoenicians were not Semites as has been
hitherto supposed, but Aryans and the chief colonizing
branch of the Sumerians ; and that the people who colonized
and civilized India, as well as those who colonized and
civilized the Mediterranean, North-western Europe and
Britain and who were the ancestors of the Britons, were
likewise Aryan and belonged predominantly to the Phoenician
branch of that race.
These results are now dramatically confirmed, both as
regards India and the British Isles, by the discovery in the
Indus Valley, a few weeks after the publication of my book,
of two large series of ancient seals inscribed with Sumerian
writing, unearthed from beneath the foundations of old
Buddhist buildings of the third century B.c., to the second
century a.d., at widely different sites on the Indus, and
associated with the ancient buildings and tombs of the
owners of the seals, and cultural objects of ancient Sumerian
and Phoenician type.
That the writing on these seals was “ Sumerian ” and of
an archaic type I recognized on the first glance at their
photographs; and I found later that Professor Sayce and
other Assyriologists had arrived at the like conclusion, but
that owing to the writing being slightly different from the
straight-lined script of the clay tablets, they had been
unable to read a single word of the inscriptions on the seals.
vi INDO-SUMERIAN SEALS DECIPHERED
On the other hand, having in my search for Aryan Origins
been led by various clues to the conclusion that the Sumerians
were Aryans, and devoted a great part of the last twenty
years to the study of the ancient Sumerian writing at first
hand, the problem of the Indus Valley script was to me a
comparatively easy one. So much so that within a day or
two of receiving the photographs I was able—and I say so
without any wish to boast—to decipher and read the greater
part of the inscriptions on the seals. The subsequent weeks
before going to press have been spent in revising the decipher¬
ments—which are now believed to be substantially correct—
and in ransacking the Vedas and Indian Epics for the
detailed references to the various famous Aryan Vedic
kings, princes and priests whose names are inscribed on the
seals.
The owners of several of these Sumerian seals, I soon
observed, bore the names of famous Vedic Aryan seers and
princes with whom I had become familiar in the Vedic hymns
of the Brahmans, and some of whom were specified therein
as living on the banks of the Indus. Most of the others, for
fortunately all the seals are engraved with their owners’
names with one exception, are identified with other Vedic
and Epic Aryan heroes who are disclosed as governors of a
colony of seafaring Sumerian or Phoenician merchants and
exploiters of the mineral wealth of the Indus Valley, and
through the Ravi tributary of the latter the gold-fields of
Tibet from about 3100 b.c.
The colony was founded by the famous Sumerian king of
that epoch, Uruas', the Haryas'wa of the Vedas and Indian
Epics, and the “ Ur Nina ’’ of Assyriologists, who is gener¬
ally regarded as the first great dynast of the Early Sumerians ;
and he is now disclosed to be a Phoenician, the founder of
the First Dynasty of Phoenicians in Mesopotamia, and the
son of the great Hercules of the Phoenicians and Greeks,
here conclusively identified with the Sumerian epic hero
“ Gilgamesh ” of Erech, and now disclosed for the first time
as a historical human Aryan Sumerian Phoenician king and
great Sun-priest of Bel of relatively fixed date, about
3150 B.c.
PREFACE
Vll
The seals are in fact the official signets and grave-amulets
of the administrators with their family priests of a Meso¬
potamian colony in the distant Indus Valley whose very
existence had been hitherto unsuspected by Assyriologists.
Some of them are the official signets of famous historical
Sumerian and “ Akkad ” kings of Mesopotamia as suzerains
of the colony, including Sargon I, who appears to have
personally visited it. And the seals extend down to the
end of the Ur Dynasty about 2350 b.c., on the overthrow of
that dynasty by its tributary province of Elam, when they
suddenly cease, presumably owing to the colony having been
lost to Mesopotamia and abandoned.
All these Sumerian and “ Akkad ” kings, governors and
priests are duly recorded in the Vedas and Indian Epics as
“ Aryans ” ; and some of them are called “ The able Panch ”
which I have shown is a form of " Phcenic-ian.” On their
Indus Valley seals, several bear the title of “ Aryan ” and
of “ Phoenician ” by its more common synonyms, and
others call themselves “ Amorite,” Goth and “ Scyth,” thus
confirming my discoveries announced in the former work
that the Sumerians, “ Akkads,” Amorites and Phoenicians
were racially Aryans. Moreover, they use on their grave-
amulet seals the same Sumerian sacred numeral script or
“ cup-mark ” script, and couched in substantially the same
formulas to the Sun-god as I have shown in my former work,
were used by the Early Sumerians, Phoenicians, Amorites
and Trojans, and by the Early Britons on their " cup-
marked ” tombs in Ancient Britain, and thus confirming my
reading of this cup-mark script on the British monuments,
and the Phoenician origin of the Britons.
At the same time it is made clear that these early Aryan
Sumero-Phoenicians who established and kept this colony on
the Indus for about eight centuries, did not form a part of
that great Aryan immigration which is now generally called
" The Aryan Invasion of India.” This latter event, with its
permanent occupation and systematic civilization of the
heart of India, the Ganges Valley or Hindustan, I find from
a mass of new evidence, took place no earlier than the
beginning of the seventh century B.c., and not by sea, but
viii INDO-SUMERIAN SEALS DECIPHERED
overland from Asia Minor and Syria-Phcenicia, through Persia
and across the Lower Indus, by a remnant of the Hittite
army and Aryan Syrio-Phcenician people seeking new
settlements after their calamitous defeat by the Assyrian
Sargon II at Carchemish in 718 B,c.
The unique authenticity of the Indian Epic king-lists, as an
independent source of Sumerian and Mesopotomian history —
a discovery announced in my former work—is now strik¬
ingly confirmed by the evidence of these seals. The official
Hittite origin of these king-lists, as the traditional lists of
the Aryan kings from the Hittite archives back to the
first Aryan dynasty in prehistoric times, and the circum¬
stances which led to their being embedded and preserved in
the Indian Epics by the Hitto-Sumerian remnant of the
Aryans on their exodus to India about 700 b.c. ; and my
discovery that the ancient Aryan kings were Sumerians are
set forth in my previous work. These Indian king-lists are
now found to preserve systematically the ancestry and
interrelations of the leading Mesopotamian kings and
dynasties, with the original form of their names for the
period of these seals, as also of antecedent and subsequent
periods, which while in part disclosed by the Sumerian
monuments, are still in great part unknown or misknown to
Assyriologists, dependent as they are on isolated and frag¬
mentary records and late Semitic, Chaldean and alien
king-lists.
But the most fatal practical defect in the methods of
Assyriologists disclosed by the comparison of these Indian
king-list keys with the seals and with the Sumerian monu¬
ments and king-lists is that a great proportion of the names of
Sumerian and Babylonian kings, gods and places, as
“ restored ” by Assyriologists is largely and often wholly
fictitious ; and thus has been misleading the public and
students of comparative history and religion, by disguising
the personalities and racial and linguistic affinities of the
Sumerians,
This inveterate defect in the restoration of the personal
and place names of Sumerians by Assyriologist scholars is
now seen to have arisen through the ambiguities of Sumerian
PREFACE
IX
being an imperial or cosmopolitan composite language,
which incorporated many foreign words borrowed from the
diverse speech of the many subject non-Aryan races and
tribes of the Sumerian empire. For the Sumerian scribes
for the most part wrote their loan-words by the same picto-
graphic word-sign as bore their Sumerian sound-values,
from which it resulted that the selfsame word-sign in
Sumerian syllabic writing usually possesses in the glossaries
many different polyglottic (so-called " polyphonous ”) values,
often half a dozen or more, with no indication as to which
was the pure Sumerian (i.e., Aryan) value. Hence Assyriol-
ogists in “ restoring ” the spelling of a Sumerian proper
name from its polyglottic syllabic signs into alphabetic
spelling, and possessing no clue or notion whatever as to
what the real phonetic form of that name was (except in a
few instances where the glossaries give an unequivocal
spelling), they are in the habit of selecting any one of these
totally different phonetic values by mere guesswork, each
scholar according to his own individual fancy. As a con¬
sequence the names thus coined at random by Assyriologists
from the selfsame Sumerian word-signs are as bizarre as
they are varied and so often fictitious.
The result of finding such vagaries in the “ restored ”
spelling of the selfsame Sumerian name by Assyriologists
and the haphazard cause of the same, is to dissipate all
faith in the form of proper names so " restored.” For
unless the Sumerian syllabic word-sign chances fortunately
to possess but one phonetic value, and thus cannot be
varied, which is seldom, no confidence whatever can be
placed on the form and spelling of the names thus conjectur-
ally restored.
Now, however, this fatal defect in restoring Sumerian
proper names of leading kings, priests and gods, is remedied
to a great extent by our Indian Epic lists of the Early
Aryan kings and dynasties. These place in our hands the
traditional official lists of the names of those ancestral Aryan
kings and dynasties, who we find were the Sumerian and
“ Akkad ” kings of Early Mesopotamia, with their names in
the phonetic form known to and preserved by their lineal
b
X
INDO-SUMERIAN SEALS DECIPHERED
Aryan descendants. And these names for the period of
these seals, as we shall see, are in substantial agreement
with those inscribed on the seals and on their own monu¬
ments in Mesopotamia, although in most cases differing
widely from those as hitherto conjecturally “ restored ” by
Assyriologists. These Indian Epic king-lists are thus found
to provide, as far as they go, a unique and the only known key
to the restoration of the proper names and titles of the Sumerian
and " Akkad ” kings of Mesopotamia.
A striking example of the invaluable practical use of these
Indian Epic king-lists in recovering the true and original
form of the names and titles of Sumerian kings is furnished
by its preservation of the kings’ names of the First Dynasty
of Phoenicians, which founded the Indus Valley colony and
some of whose seals are figured. This dynasty, hitherto con¬
sidered the first concrete dynasty of the Early Sumerians,
and founded by the famous “ Ur-Nina,” was so great, that
its galaxy of inscribed monuments, sculptures, seals and
other works of art and craft, and massive buildings, temples
and store-houses, unearthed at Telloh (“ Lagash ”), " the
Pompeii of Early Mesopotamian antiquity,” by M. de
Sarzec during a quarter of a century, from 1877 to 1900,
still forms the chief basis of our knowledge of the Early
Sumerians. And it is actually taken as such by Professor
Langdon in his recent historical sketch of the Sumerians in
the Cambridge Ancient History, no further back than in
1923. Nevertheless, a few months later, in the same year,
that Assyriologist, on finding a legendary list of Mesopotamian
kin g s written by credulous priests of the petty and supposed
alien dynasty at Isin, over a thousand years after the epoch
of “Ur Nina,” and purporting to give a complete list of the
kings with their regnal years back to 241,200 years before
the Flood (!), accepts such a semi-fabulous list seriously,
in preference to the sober testimony of the contemporary
records of the historical Sumerian kings on their own
monuments. And, merely because he could not find in this
Isin list either the name “ Ur Nina,” or those of the rest of
his dynasty, or indeed of nearly all the other historical
Sumerian kings, including the famous and prolific emperor
PREFACE
xi
Gudea, whose existing monuments make up nearly the sum-
total of known Sumerian history, he throws over all these
solidly-known historical kings with their monuments, and
declares that they were mere impostors in calling themselves
“ kings ” and dynasties—solely because he could not find
them in his Isin list! And in this extraordinary con¬
clusion Professor Sayce also has agreed.
But other Assyriologists may now be reassured. That
inference from the Isin list is merely " a mare’s nest.” Not
only are “ Ur Nina ” and his dynasty all there, I find, but
they are made even in this Isin list the first of all " human ”
Sumerian dynasties in Mesopotamia, as we shall find through
the Indian king-lists, though their names and titles were
not recognized by the professors, mainly through having “ re¬
stored ” the names mostly with the wrong phonetic values.
And thus one at least of the several extra thousands of years
which these scholars have generously added to the date of
the Sumerians in Mesopotamia, before Ur Nina’s epoch,
on the strength of their reading of this list, has now got to
be removed again.
It is far from pleasant for me, indebted as I am for most
of my knowledge of " Sumerian ” to the labours of a great
body of expert scholars, to be forced to expose these serious
defects in their methods and theories which stand in the
way of recovering true history. But no one should be more
aware of the existence of these defects than themselves.
And I trust that the means now offered for remedying them
will receive that fair and impartial consideration, without
which it is idle to hope for any advance in our knowledge of
history.
" Sumerian,” of course, is not found written on any of
these seals, for this is merely another of those misleading
labels which Assyriologists have arbitrarily affixed to this
Aryan race. It has never once been found employed by
these people themselves, nor has the word ever been found
in any " Sumerian ” inscription or document, yet the public
have been led, or rather misled, to believe that it was the
genuine name of this pre-eminently civilized ancient Aryan
people. Nor is the use by Assyriologists of the associated
xii INDO-SUMERIAN SEALS DECIPHERED
Semitic name “ Akkad ” any better. That name they
now apply to their hypothetical " Western Semites ” (who,
we find, were Aryans), and use it to distinguish these from
the decidedly non-Semitic " Sumerians ” ; although some
years ago Professor Sayce and others habitually used it in the
diametrically opposite sense, applying it to the people whom
they now term “ Sumerians ” and vice versa. That name,
however, is merely a Semitic term for the land called by
Sumerians Ari-ki or Uri-ki, i.e., “ Land of the Ari or Aryans ”
—a land the exact site of which is not yet known, but which
Assyriologists suppose to be in Upper Mesopotamia, because
Sargon I, whom they have dubbed a “ Western Semite,”
called his capital “ Agade,” though he never uses the term
“ Akkad,” nor is it found in the glossaries as a synonym
for “ Agade.”
Among the many Vedic priests and kings whose historic
personalities and in part bodily relics, seals and jewellery
are thus recovered and identified are Ausija (Kakshivan)
Kanwa, possibly Gautam Rishi himself, and certainly " the
slave-girl” Usij, the reputed consort of the latter in the
epic romance. Among the kings whose historic identities
and dates and monuments are now recovered, are Haryas'wa
with his father and grandfather, and his descendants of the
Panch-ala or Phoenician Dynasty, including especially
Mudgala with his Indus Valley seal and famous stone-
maces (?), Badhryas'wa and Divo-Dasa, the emperor
Sakuni or Sagara, the priest kings Gadhi, Jamadagni,
Sushena and the truculent Paras'u Rama.
For the Hindus and students of Indian history, civiliza¬
tion and religion therefore, these discoveries must be of
especial thrilling interest and importance. They disclose
the actual official signets and grave-amulets of several of the
most famous Vedic seers and authors of Vedic hymns, and
of ancient kings and heroes whose very existence even is
denied by European Sanskrit scholars, with the actual
tombs of many of them containing their sacred dust. And
with these are recovered for the first time the actual dates
and reigns in which they lived four to five thousand years
ago. We also recover through their identifications the
PREFACE
xm
authentic portraits of many of them from their own con¬
temporary seals and monuments, vividly portraying their
features and dress. Some of these portraits are given in
the frontispiece and text, and many others in my Origin of
the Indo-Aryans. As most of the seals were exhumed
from the actual tombs of the saints and heroes named on
the seals at their ancient Phoenician Sun-temples, these
Indus Valley sites will doubtless now become popular places
of Hindu pilgrimage. And it is to be hoped that the priceless
seals and historical relics of these illustrious Early Aryan
pioneers will be suitably safeguarded.
On the origin of the Brahmanist and Vedic religion also,
much fresh historical light is shed by the seals. The early
Vedic religion is disclosed as apparently a monotheism with
the Sumerian Induru—the Sanskrit Indra—as the " en¬
throned ” Father-god, with his beneficent Sun-angel Vishnu
(the so-called Nina of the Assyriologists), who also assumes
the dual or twin form of the Nasatya or Day and Night or
" Resurrecting ” Sun, who is invoked for Resurrection from
the Dead; and it is noteworthy that there is no trace of
goddesses. The Sumerian origin and meaning of these
god-names, and of the Fish " incarnation ” (avatar) of
Vishnu are disclosed for the first time—this Fish form of
the Sun-angel being also found to be the Sumero-Phcenician
source of the names as well as representations of the Greek
and Roman sea-god Poseidon or Neptune, the Napat of the
Vedas. There is also disclosed the Sumerian origin and
meaning of the priestly titles “ Brahman ” and “ Bhrigu ” ;
the concrete evidence for the Kshattriyas or " warrior or
ruling caste ” having been the first Brahmans ; and for the
exaltation of the Brahmans to the first caste by Paras'u
Rama with exact dates for these events.
The discoveries herein recorded should therefore appeal
to the hearts and stir the religious and patriotic feelings of
all educated Hindus who desire to know the first-found
scientific proofs for the veracity of their Vedas and Ancient
Epics (the Puranas), and to learn that their ancestral Vedic
kings and sages were famous historical emperors, kings and
priest-kings in Mesopotamia with multitudinous monuments
xiv INDO-SUMERIAN SEALS DECIPHERED
still existing there to the present day. It must also be
gratifying to the modem Hindus to find that the Vedic
and Epic tradition which their ancestors preserved and
handed down through the centuries, and in which they have
steadfastly believed, is now proved substantially true, and
has become a chief means of identifying as Aryans, the
Sumerians, Phoenicians and Britons.
Besides this, it is now proved that the ancient Vedic
sages and kings and people wrote and spoke in the
“ Sumerian ” tongue—a language which is now disclosed to
be the parent Aryan speech, the parent of the Sanskrit,
Hindi, Maratha, Bengali, and the other Aryan dialects of
India, as well as of Europe and especially of the British or
" English.” Several instances of this are given in these
pages, in addition to those in my former work, with reference
to critical words incidentally occurring; but from an
extensive survey I have found that over fifty per cent, of the
basic words in Sanskrit and Hindi as in Old English are
clearly derived from the Sumerian. On this account, and
also because the vast collection of Sumerian Hymns doubt¬
less contain original versions of many Vedic hymns, it
behoves Indianists and Sanskritists, as well as the British to
commence the study of " Sumerian,” in view of the new
vistas thus opened up for Aryans.
For the British people, these discoveries are of prime
historical importance as by confirming and further estab¬
lishing the Aryan and non-Semitic origin of the Phoenicians,
and their authorship of the " cup-mark ” inscriptions with
similar formulas on the tombs of the Early Britons, they
confirm the Phoenician ancestry of the Britons as established
in my former work. Thus the evidence of these seals gives
fresh ground for patriotism in the glory of descent of the
Britons from the originators of the Worlds’ Higher Civiliza¬
tion, and the foremost adventurous seamen of the Ancient
World.
It would be affectation to ignore that in this and in the
companion volume on British Origins, led by the new facts,
I am in opposition to much of what is held to be, if not
established doctrine, at any rate good working theory with
PREFACE
xv
regard to Sumerian, Phoenician, Indian and British history.
I am also at variance with both general and expert opinion
as regards the nature and causes of the so-called " Higher
Civilization.” I take the phrase to mean, not, as a visitor
to the earth from Mars might suppose, aeroplanes and motors,
telephones and wireless, athletics and gambling, trashy books,
novels and newspapers, and a religion based largely on myths
and rechauffes of the rites and superstitions of savages; but
briefly, art, science and a healthy contented populace.
And as regards Origins, I find myself opposed not merely
to the theorists who trace most of our culture to Judaism ;
but also to those who refer it to an effect, manifested rather
suddenly some six thousand years ago, of the Egyptian
climate on the mixed populations who at that period in¬
habited the Nile Valley ; and also to those who look upon
Civilization as arising independently amongst different races
at different centres and due to a supposedly widely distri¬
buted similar temperamental strain amongst different races
reacting in the very same way when exposed to the same
circumstances in the early historic and later prehistoric
times.
I have great pleasure in acknowledging again my indebted¬
ness to my friend Dr Islay Bums Muirhead, M.A., for help¬
ful criticism and remarks on some of the leading inferences.
And I must express my thanks to The Edinburgh Press for
the exceptional care they have bestowed on the printing of
the book, with its accented oriental names and the detailed
footnotes, necessary for the full authentication of the facts.
L. A. WADDELL.
April, 1925.
Fig. A.—Izzax (Gis'zax), king of Erek about 3150 b.c., or " 'Erakles/'
father of Uruas' (Sanskrit Haryas'wa)," King of Indus Valley "
and founder of First Phoenician Dynasty, slaying the Lion.
(From a Sumerian seal of about 2600 b.c. in British Museum.)
Note the trees or reeds of (Nemean?) grove. On right the hero is crushing the lion, and on
left ia lifting the dead beast. Kor proofs identifying this Erelc King as the Sumerian human
source of Hercules of the Phoenicians, Greeks and Romans, see App. V.
CONTENTS
Preface ........
CHAP.
1. Sumerian Origin of the Indo-Aryans and of
their Civilization and date of " Invasion ”
2. Sites of the Indo-Sumerian Seals and
associated buildings in Indus Valley with
their Ancient History :
Disclosing Place-Names on Seals as Ancient
Indus River-ports of Phoenicians, and " Indus ”
origin of name “ India ” .
3. The Seals, their Stamp Shape and Animal
“ Symbols ” and division into Official Signets
and Grave-Amulets.
4. Sumerian Script on Seals : Its general Form
and Peculiarities and its Language Aryan
5. First Series of Indo-Sumerian Hieroglyph
Seals (Nos. I. and II.) from Harappa de¬
ciphered AND TRANSLATED !
Disclosing their owners as famous Vedic Aryan
Fire-priests (Aus'ija and Kanwa) and Harappa
as a colony of Edin, tributary to Sumerian king
IJruas' (or " Ur-Nina ”) of Lagash, and identity
of Uruas' and his son A-Madgal with Vedic
Aryan Haryas'wa and Mudgala of First
Panch(-ala) or Phoenician Dynasty about
3100 b.c. .......
6. Personal Names and Titles of Owners of Seals
I. and II. : The Vedic Fire-priests Aus'ija
KAKSHiVAN AND KANWA :
Disclosing also Sumerian origin of Vedic priest
titles of " Bhrigu " and “ Brahman ”
xvii
PAGE
v-xv
1-5
6-15
16-22
23-26
27-41
42-47
xviii INDO-SUMERIAN SEALS DECIPHERED
CHAP. PAGE
7. Official Signet Indo-Sumerian Seals from
Mohenjo Daro and Harappa deciphered and
TRANSLATED :
Disclosing Signets of Kan-we, of Slave-girl Sun-
priestess Usiz of Uriki (Vedic Us'ij-Wricaya,
wife of owner of Seal I.), S'us'ena of Gus'a
(“ S'usin " of Ur and Indian Sushena), Tax
minister of Sagunu of Agdu (Indian Daxa re
Sakuni of Ayodhya), Sagara of Agdu or
Sargon I. of Agade, Damu the Guti or " Goth,"
etc., etc., and Indian Epic versions of Sargon I.,
Gudea, Dungi and Bur Sin I. and S'usin of
Ur Dynasty ....... 48-76
8. Death-Amulet Indo-Sumerian Seals from
Mohenjo Daro and Harappa deciphered and
TRANSLATED :
Disclosing owners as Aryan Sumerian Vedic and
Indian Epic priests, priestesses and princes;
Amulets for Resurrection from the Dead by Sun ;
Formulas identical with Amorite Phoenician
“ Cup-marked ” Inscriptions in Ancient Britain ;
and Sumerian origin and meaning of Indian
Sun-god Vishnu ...... 77-98
9. Personal, Tribal and Clan Names and Titles on
Seals III. to XIX. :
Disclosing names of famous Vedic and Epic
priests, kings, queens and princes, Sargon I. of
Agade, S'usin of Ur, etc. ; and tribal or clan
names A-Mer (Amorite), Ari and Har[-ri]
(Aryan), Gad (Phoenician), Guti (Goth), Kaz
(Kassi), Khaiti (Catti or Hittite) and Saki
(Sacae or Saxon ?) ..... 99-101
10. Place-Names on the Indus Valley Seals and
their Identification :
Disclosing “ Edin ” as Sumerian city-state on
Indus, with capital " Khaitisiga ” at Mohenjo
Daro ; and " Saki-Land " as " S'aka-Land ”
of the Maga (Magi) Sun-Worshippers . . 102-m
11. Date of Indo-Sumerian Seals . . . 112-113
12. Historical Results and Effects of Discoveries 114-122
CONTENTS
xix
APPENDICES
PAGE
I. " Uruas' the Khad ” (or Phcenician) as proper
NAME AND TITLE OF THE EARLY SUMERIAN KING
" UR-NlNA " SO-CALLED, THE FOUNDER OF FIRST
Panch(-ala) or Phcenician Dynasty about
3100 b.c. 123-124
II. The so-called " Goddess Nina " of Assyri-
OLOGISTS IS THE SUN-FlSH OR RESURRECTING
Sun invoked in the Sumerian Seals of the
Indus Valley and Vishnu, the Sea-god
Poseidon or Neptune (Skt. Napat) and Fish-
emblem of Christ.125-128
III. The Sun-Fish as "The Net of God” . . 128-129
IV. First Phcenician Dynasty of Uruas' (“ Ur
Nina ”) disclosed as " First Erek Dynasty ”
of Isin King-Lists ; and Gis'zax (Skt. Caxus)
OR " GlLGAMESH " AS FATHER OF URUAS' (HAR-
yas'wa) about 3150 b.c. 129-134
V. Izzax, or Gis'zax or " Gilgamesh,” King of
Erek 3150 b.c., as Sumerian Human Original
of Herakles of Phcenicians, Greeks and
Romans.134-135
Index.137-146
List of Illustrations ...... xxi-xxii
Abbreviations for Chief References . . xxiii-xxiv
Fig. B.—Izzax, king of Erek about 3150 b.c. and father of founder of
Indus colony, slaying the Lion and overpowering the mad Bull, disclosing
Sumerian historical source of ‘Erakles.
(From seal of a " Hatyas'wa," about 2600 b.c., in British Museum,
W.S.C., 168.)
LIST OF ILLUSTRATIONS
PLATE
i. Victory Seal of (A - JMadgal (Mudgala), “ Lord of
Indus Valley,” Sumerian crown-prince of Mesopotamia
about 3070 b.c. (From Seal in Louvre after Dela-
porte) ........ Frontispiece
FIGURES IN TEXT
PIC. PAGE
A. Izzax or " ’Erakles,” King oF Erek about 3150 b.c.,
Father of Uruas' (Skt. Haryas'wa), " King of Indus
Valley ” and founder of First Phcenician Dynasty,
SLAYING THE LlON. (FROM SEAL OF ABOUT 2800 B.C. IN
British Museum, W.S.C. 159) ...... xvi
B. Izzax, king of Erek about 3150 b.c., and father of founder
of Indus colony, slaying the Lion and overpowering mad
Bull, disclosing Sumerian historical origin of 'Erakles.
(From Seal of about 2600 b.c. in British Museum) . . xix
C. Izzax, king of Erek about 3150 b.c., cleansing the Oxen,
disclosing Sumerian source of ’Erakles cleansing
Augean stables. (From Seal of about 2700 b.c., after
Heuzey) .......... xxiv
1. Sumerian Seals from Harappa in Upper Indus Valley,
ACTUAL SIZE. (AFTER CAMBRIDGE ANC. HlST. INDIA) . . 5
2. Sumerian Signet Seals from Mohenjo Daro and Harappa,
ACTUAL SIZE. (AFTER SlR J. MARSHALL) . . . 1 8
3. Sumerian Grave or Death-Amulet Seals from Mohenjo Daro
and Harappa, actual size. (After Sir J. Marshall) . 19
4. Signet Inscription of As's'ias' ( Aus'ija ) the B'rigu Fire-
priest of Edin ........ 31
5. Seal of Seer Mudgala, Lord of Edin, Minister of Baram-
'has'a Uruas', King of Edin—the Vedic B'army-as'wa
Haryas'wa about 3100 b.c. (After Cat. Cylindres Orient.,
Mus£e du Louvre) ........ 35
6. Signet Inscription of Kanwa the " Barama ” or Brahman . 40
7. Signet Inscription of Kan(-we) priest of Khaitisig at Edin 49
8. Signet Inscription of the Amorite Slave-girl Us'iz of Sun-
temple at Uriki . . . . . . . *51
9. Signet Inscription of S'us'ena prince of Edin (or Agdu or
S'aki) .......... 57
10. Paras'u Rama as Buras' Sin I. of Ur Dynasty ... 61
11. Signet Inscription of Tax ( Daksh), minister of Sirgana of
Agdu (Sargon I. of Agade) ...... 65
12. Signet Inscription of King Sagara of Agdu, as Sargon I. of
Agade .......... 69
13. Signet Inscription of Damu the Guti or " Goth,” son of Dax
(Daksh) the 'Har(-ri) ....... 71
14. Signet Inscription of As's'ias’ the Kaz(-zi) at Edin . . 73
15. Signet Inscription of Kan(-wa) S'ar ... of S'aki . . 73
16. Signet Inscription of S'ar-gad Gal'ha the B'rigu . . 74
17. Signet Inscription of S'abtar of Edin. 75
xxi
xxii INDO-SUMERIAN SEALS DECIPHERED
FIG. PAGE
18. Amulet Inscription of Uggu the Gad or Kad or Phcenician 8i
19. Sumerian Sun-Fish as Indian Sun-god Vishnu. From an
EIGHTEENTH-CENTURY INDIAN IMAGE. (AFTER MOOR) . . 83
20. POS-EIDON OF THE GREEKS AS THE SUMERIAN SUN-FlSH GOD PlS OR
Biesh. From Greek vase painting of fifth century b.c. 85
21. Vishnu as Sun-Fish man (S'ukha or Biesh) in Assyrio-
Babylonian monuments. (After Layard) ... 86
22. Sun-Fish man (S'ukha or Biesh) bestowing the ambrosia
of Resurrection and Life in Assyrio-Babylonian monu¬
ments. (After Layard) ....... 87
23. Amulet Inscription of Midas' ...... 89
24. Amulet Inscription of Uzuas', the Seer Slave-girl of Temple
of the Sun ......... 92
25. Amulet Inscription of (?) Ukzu of (?) Daras'aki ... 95
26. Amulet Inscription of Ussa of Edin ..... 96
27. Amulet Inscription of S'abtar of Edin .... 97
28. Amulet Inscription anonymous ...... 98
29. " Sun-worship ” of the Sumerians at Sunrise in modern
India . . . . . . . . . .119
30. Gis'zax (Skt. Caxus), father of ist Sumer king of Indus
Valley, taming the Buffalo. From Seal of about 2800
b.c. (After Ward) ........ 22
31. Uruas' (Skt. Haryas'wa), ist Sumer king of Indus Valley
AND FOUNDER OF FIRST PHCENICIAN DYNASTY, WITH HIS FIVE
sons. From his votive limestone plaque about 3100 b.c.
(After Heuzey, Die.) . ..26
32. King Bidas'nadi (Badhryas'wa), son of Mudgala and
father of DIvo Dasa, with his captive enemies in " The
Net of the Sun-God.” From his victory Stele of the
Vultures about 3020 b.c. (After Heuzey, Die.) . . 41
33. Gis'zax (Caxus), son of Dirgha Tamas and father of Uruas'
(Haryas'wa), watering buffaloes after taming them.
From Seal of Sargon I, about 2800 b.c., in De Clercq
collection ......... 47
34. Paras'u Rama or Buras' Sin I, exterminating the " sons ”
of King Haryas'wa. From i8th century drawing in
Moor’s Hindoo Pantheon ....... 76
35. Izzax of Erek slaying the Dragon. From Seal of Dukgin
(" DuNGI ”) ABOUT 2400 B.C. (AFTER WARD, 563) . . 135
36. Izzax or Gis'zax of Erek slaying the Lion and overpower¬
ing the mad Bull as 'Erakles. From Seal of a Haryas'wa
OF AdAB ABOUT 2700 B.C. (AFTER BANKS) . . -135
37. The "Centaur" Eabani, friend of Izzax of Erek, carrying
the " Celtic ” Sun-Cross standard, as the Centaur
Phalos, friend of 'Erakles. From Seal in N.Y. Metrop.
Museum. (After Ward, 454) . . . . . .136
38. Izzax of Erek carrying a spiked “ club " as Sumerian
source of ‘Erakles with his club. From Seal of about
2500 b.c. (After Heuzey and Ward, 286) . . . 136
MAPS
I. Map of Indus Valley showing " find " sites of seals . . 7
II. Map showing relation of Indus Valley to Hindustan and
Mesopotamia ........ facing 32
ERRATA.
p. viii. 1 . 7 for Mesopotomian read Mesopotamian.
p. 26. In Fig. description for Tellsb read Telloh.
p. 51 11 . 7, 16 and 27, and p. 92 for Gim read Gin.
ABBREVIATIONS
FOR CHIEF REFERENCES
A.I.B.
A.R.V.
A.S.I.
A. V.
B.
B.D.
B.H.T.
B.I.M.
B.M.C.
B. W.
C. A.
C.D.N.
C.H.I.
C.J.
C.M.C.
V/. A .
D.C.O.
D.C.O.(B.)
D6c.
G. H.V.
H.
H.C.
H. H.S.
I. A.
J. A.O.S.
J.A.S.B.
J. R.A.S.
K. C.B.
K. H.S.
L. N.
L. S.G.
M.
M.B.
M.C.
M.D.
Acad6mie des Inscript, et Belles Lettres, Comptes Rendus,
Paris.
Hymen des Rig Veda. T. Aufrecht, Bonn, 1877.
Archaeological Survey Reports of India.
Atharva Veda Samhita. W. D. Whitney, Cambridge, Mass.,
U.S.A., 1905.
Classified List of Cuneiform Ideographs. R. E. Brunnow,
Leyden, 1889.
Brihad-Devata. A. A. Macdonell, Cambridge, Mass., U.S.A.,
1904.
Buddhist Records of Western World, translated from Chinese
of Hiuen Tsiang. S. Beal, 1884.
Mammalia of British India. W. T. Blanford, 1891.
Cappadocian Tablets in British Museum. Pt. I„ 1921.
Babylonian Writing. G. A. Barton, Leipzig, 1913.
Empire of the Amorites. A. T. Clay, New Haven, U.S.A., 1919.
Documents from Temple Archives of Nippur. A. T. Clay,
Philadelphia, 1906.
Cambridge History of India, I., 1922.
Jatakas transl. by E. B. Cowell, 1895-1913.
Mission en Cappadoce. E. Chantre, Paris, 1898.
Compare.
Cuneiform Texts in British Museum.
Cylindres Orientaux du Mus6e du Louvre. L. Delaporte,
Librairie Hachette, Paris, 1923.
Cylindres Orient, de la Bibliot. Nationale. L. Delaporte,
Paris, 1910.
DGcouvertes en Chaldee. E. de Sarzec et L. Heuzey, Paris.
Hymns of Rig Veda, tr. by R. T. Griffiths, Benares, 1896.
Herodotus.
Carchemish. D. Hogarth, 1914.
Hittite Seals. D. Hogarth, 1920.
Indian Antiquary, Bombay.
Journal of American Oriental Society, New Haven, U.S.A.
Journal Asiatic Society of Bengal, Calcutta.
Journal Royal Asiatic Society.
Chronicles Early Babylonian Kings. L. W. King, 1907.
History of Sumer and Akkad. L. W. King, 1916.
Monuments of Nineveh. A. H. Layard.
Sumerian Gr amma r. S. Langdon, Paris, 1911.
Seltene assyrische Ideogramme. Meissner.
Maha-Bharata. Calcutta text and English tr. by P. C. Roy
(R.), Calcutta, 1893.
Law Code of Manu.
Dictionary of Assyrian Language. W. Muss-Arnolt, Berlin.
1905.
xxiii
xxiv INDO-SUMERIAN SEALS DECIPHERED
M.K.I.
M.R.
M.V.M.
M.W.D.
P.A.B.
P.I.
P.S.B.A.
R.B.
R.I.
R. V.
S.
S.B.
S.D.P.
S. H.I.
Skt.
St.
T. D.
T.D.I.
Va.
V.D.
V. N.
W. B.T.
W.E.P.
W.H.
W.P.O.B.
W.S.C.
W.V.P.
Vedic Index. A. A. Macdonell and A. B. Keith, 1912.
Report on First Light on a Long Forgotten Civilization, in
Illustrated London News, pp. 528 f.. Sept. 20, 1924. J.
Marshall.
Vedic Mythology. A. A. Macdonell, 1897.
Sanskrit Dictionary. M. Monier-Williams, 1899.
Coins of Cunobelin and Ancient Britain. B. Poste, 1853.
Ancient Indian Hist. Tradition. F. E. Pargiter, 1922.
Proc. Society of Biblical Archaeology.
Early Babylonian History. H. Radau, New York, 1900.
Indus Delta Country. Raverty, 1894.
Rig Veda.
Sumerian.
S'atapatha Brahmana.
D 616 gation en Perse. M6moires Textes. V. Scheil, Paris,
1904, etc.
Early History of India. V. A. Smith, 1908.
Sanskrit.
Strabo.
Recherches sur l’origine de l'Ecriture Cun6iforme. F. Thureau-
Dangin, Paris, 1898-9.
Les Inscriptions Sumer et d'Akkad. F. Thureau-Dangin, Paris,
1905.
Vayu Purina.
Icelandic-English Dictionary. G. Vigfusson, 1874.
Voyage of Nearchus. W. Vincent, 1797.
The Buddhism of Tibet. L. A. Waddell, 1895.
Excavations at Pataliputra (Patna). L. A. Waddell, Calcutta,
1903.
Empire of the Hittites. W. Wright, 1886.
Phoenician Origin of the Britons, Scots, and Anglo-Saxons.
L. A. Waddell, 1924.
Seal Cylinders of W. Asia. W. H. Ward, Washington, 1900.
Vishnu Purana, tr. by H. H. Wilson, ed. F. Hall, 1864-70.
Fig. C. —Izzax, king of Erek about 3150 b.c., and father of Phoenician
founder of Indus colony, cleansing the Oxen, disclosing Sumerian historical
source of 'Erakles cleansing the Augean stables.
(From seal of about 2700 b.c., after Heuzey, W.S.C., 203.)
Note the two streams of water from spouting vase, representing the two
rivers of the Greek legend (?). For details of identity see App. V.
THE
INDO-SUMERIAN SEALS
DECIPHERED
i
Sumerian Origin of the Indo-Aryans and of their
Civilization and Date of “ Invasion ”
" The historian's duty is to separate the
true from the false, the certain from
the uncertain, and the doubtful from
that which cannot be accepted.”—
Goethe, Maxims, No. 453.
In my recent book on “ The Phoenician Origin of the Britons,
Scots and Anglo-Saxons,” I established by a mass of new his¬
torical evidence the unsuspected facts that the “ Sumerians ”
were the long lost Early Aryans in race, speech and script;
that their chief seafaring and colonizing branch was the
Hitto-Phoenician, including the Amorites and Kassi or Cassi;
and that the Indo-Aryans who conquered, colonized and
civilized India, as well as the Western branch of Aryans who
colonized and civilized the Mediterranean, North-west
Europe and the British Isles, were those leading sea-going
branches of the Aryan Sumerians.
These conclusions are now dramatically confirmed, as
regards India, by the discovery in the Indus Valley of a
large number of ancient seals inscribed with Sumerian
writing and associated with buildings and cultural objects
of Sumerian and Phoenician type.
At the time of writing the above-cited book, no inscribed
monuments or documents or cultural objects of a higher
2 INDO-SUMERIAN SEALS DECIPHERED
civilization had been found in any part of the Indian con¬
tinent which could be dated before the fifth century B.c.
Thus, in summarizing the results of archaeological exploration
in India, I wrote “ nothing whatever of traces of civilization
(i.e., the higher civilization), apart from the rude Stone
Circles, has ever been found by the scientifically-equipped
Indian Archaeological Survey Department in their more or
less exhaustive excavations on the oldest reputed sites down
to the virgin soil, during over half a century, which can be
specifically dated to before 600 B.c.” 1 At the same time, I
drew attention to the evidence of a former Early Aryan
Phoenician or “ Amorite ” presence in Non-Gangetic India,
in the " prehistoric ” Stone Circles which stand at the ancient
mine-workings in the Deccan and in the Upper Indus
Valley .*
This was written to explain the significant fact that in the
Gangetic Valley—that is in the traditional centre of " The
India ” of the Brahmans with the Hindu Holy Land par
excellence —Aryan Civilization of precisely the same kind
which has persisted in that land down to modem times
suddenly appears in fully fledged form about 650 b.c., in the
pages of Brahmanist Epics and Buddhist literature, thus
suggesting that the so-called “ Aryan Invasion of India ”
with its permanent occupation, colonization and systematic
civilization of the heart of India, i.e., the Ganges Valley
or Hindustan, occurred at or about that epoch.
It was also to explain the other significant facts which
I had elicited, that the Early Aryan kings of the Indian
Vedas and the " Ancient Epics ” (Puranas) with their
multitudinous King-lists and Ancient Dynasties, reigned
not in India as was supposed but in Mesopotamia and Syria-
Phcenicia or Hittite Asia Minor, and were identical in
names, successive order and exploits with well-known
historical kings and emperors of the Sumerians and Hittites
1 W.P.O.B., 15. 2 lb., 218, 223.
SUMERIAN ORIGIN OF THE INDO-ARYANS 3
in Mesopotamia, Syria and Asia Minor, whose original
inscribed monuments and official records still exist there
and in the museums of Europe in vast numbers to the
present day. It thus explained how the language and
religion of the Indo-Aryans were, as I had elicited, radically
identical with those of the Sumerians and Hitto-Phcenicians.
It moreover explained the direct connecting link which
I had found, namely that the first semi-historical king of
India, with his “ Syria-Phoenician" followers, and his
capital near Delhi in the Ganges Valley, under whom the
first partition of India traditionally took place in the post-
Vedic period, at the time of the Maha-Bharata War about
650 B.c., was the Bharat Khattiyo king Dhrita-rashtra, the
last Aryan king mentioned in the Vedas, and who is shown
in the detailed Indian Epic King-lists to be descended from
those Early Aryan kings now found to be Sumerians. And
he was the Son of the Khattiyo “ Wicitra— the hero ”
(Vicitra-virya) who, I found, was identical with, and had the
same predecessors as, the Khatti (or “ Hittite ”) king Wi-si-
di(ri) who was the last Hittite king of Carchemish in Upper
Mesopotamia, and slain by the Semitic Assyrian king
Sargon II in 718 b.c. All this indicated that while the Indo-
Aryans were directly descended from the Sumerians, the
so-called " Great Aryan Invasion of India,” i.e., of the
Ganges Valley, occurred no earlier than about 700 B.C.,
and in the post-Vedic period.
After the MS. of that book was completed and ready for the
press, I observed that two ancient seals were reported in 1922
as having been unearthed at Harappa on a chief tributary
of the Indus above Mooltan, and inscribed in an " unknown
pictographic script.” 1 On seeing the photographs of these
seals (see Fig. 1), I at once recognized the script as Sumerian
and deciphered the inscriptions (see decipherment and trans¬
lations at pp. 31, 40 f.) But as these seals related to the
1 C.H.I., 617-8.
4 INDO-SUMERIAN SEALS DECIPHERED
Indus Valley on the extreme western border of India, and
not to the Ganges Valley, the reputed traditional centre of
“ Ancient Indian Civilization,” and were merely " said to be
found ” at Harappa, and thus might have been brought there
from Mesopotamia or Asia Minor, and as “ The Land of
Edin ” mentioned in one of them was wholly unknown to
Assyriologists, I did not notice these seals in that work
which had already greatly outgrown its original dimensions
and scope.
Even now, after deciphering these two seals, as well as the
pumerous others bearing this same Sumerian script, which
were subsequently unearthed at Harappa and at another
site on the Lower Indus, from the actual buildings and graves
of their authors, and associated with many cultural objects
of a Sumerian type, we shall find that although these seals,
etc., contribute priceless concrete testimony to the former
early presence of Sumerians in the Indus Valley, and identify
them with Vedic Aryans, and attest their possession of river-
ports or stations in the Indus Valley for nearly a thousand
years, still in the absence of such finds elsewhere in India,
and in the Ganges Valley in particular, they do not necessarily
imply that these Early Sumerians of the Indus Valley were
members or descendants of what is generally called “ The
Aryan Invasion of India ”—that invasion which suddenly
appeared and annexed and permanently ruled, colonized
and civilized the whole of India, and in particular the Ganges
Valley or Hindustan.
On the contrary, these Early Sumerians in the Indus Valley
appear from the testimony of their own seals, etc. to have
been merely an early temporary wave of Sumerian ( i.e .,
Vedic Aryan) seafaring traders who penetrated to the Indus
Valley, and holding it as a colony of Mesopotamia settled
there for several centuries accompanied by their families
and family priests. They seem to have been an advance-
guard, but transient, of the same Aryan Sumerian race
DATE OF "ARYAN INVASION” OF INDIA 5
which eventually came in greater force, overland through
Persia from Upper Mesopotamia, Media and Asia Minor,
and making their headquarters in the Ganges Valley per¬
manently annexed and civilized India as the great so-
L.AMf. Ml.
Fig. 1.—Sumerian Seals from Harappa in Upper Indus Valley (actual size).
(After Camb. Anc. Hist. India.) 1
called " Aryan Invasion of India.” They thus appear to
afford an early instance of that peaceful penetration by sea¬
faring Aryan merchants—a process not unknown in modem
times—which after many centuries ultimately led up to the
great " Aryan Invasion of India ” by a later branch of the
same " Sumerian ” race, presumably about 700 B.c.
1 C.H.I., pi. xi., 22-3.
Sites of the Indo-Sumerian Seals and associated
BUILDINGS, ETC., IN INDUS VALLEY WITH
their Ancient History
Disclosing Place-Names on Seals as Ancient Indus
River-ports of Phoenicians ; and “ Indus ”
origin of name " India."
The site where the first two “ Sumerian ” seals were " said
to be ” found is at Harappa, 1 above Mooltan, in the Mont¬
gomery District of the Panjab, on the left bank of the
Ravi River, at or near an old junction with the Bias tributary
of the Indus (see sketch-map). Other seals of the same type
were subsequently unearthed during the excavation of the
foundations of the Buddhist ruins surmounting the old site
at Harappa by Mr. D. R. Sahni of the Indian Archaeological
Survey; and the remainder by Mr. R. D. Banerji of the
same department in excavating the foundations of the
Buddhist ruins at Mohenjo Daro,* on the Lower Indus, in
the Larkhana District of Sind, about 190 miles above the
modem seaport of Karachi in the delta of the Indus
(see map).
Now it is of immense importance for us to examine the
ancient history and topography of these two sites, as far
as is known, in some detail, especially as I find that the
place-name inscribed on most of these Sumerian seals preserves
the original name of the ancient seaport and city-state of the
Lower Indus, the name of which survived there down to the
1 C.H.I., in. a M.R., 528.
FIND-SITES OF INDO-SUMERIAN SEALS 7
seventh century of the Christian era. There is the further
interest that one, if not both, of these sites stand upon the
classic route of Alexander, in his retreat down the Indus
Ancicnl tAus:
JkfaJem - in italics
AndtTib ofTnHus aiout
3 000 B.C [probalie.) }
Map of Indus Valley, showing
from its tributary Jhelam (Hydaspes), from his attempted
conquest of India 326-325 B.c. And Alexander’s historians
have recorded many important details regarding the places
and tribes in the neighbourhood of both these sites.
8 INDO-SUMERIAN SEALS DECIPHERED
At the outset, it is noteworthy that the Indus Valley,
which is referred to several times in the Vedic hymns as
exploited by Early Aryan Marutas (or Amorites) 1 and
Krivi (or Syrio-Phcenicians) 8 for its gold-dust and drugs,
etc., was apparently urn til Alexander’s invasion the sole
" India ” known to the early Greeks and the Persians. 8
And our modem name of “ India ” is derived from the
name of the Indus River, the extension of that name
to the Ganges Valley being post-Alexandrine, and its ex¬
tension to the southern part of that peninsula of still much
later date.
The Indus, under the name of Sindhu, is repeatedly men¬
tioned in the Vedas as an especial abode of the Maruta (or
Amorites) 4 “ who rise from the sea, who abide in the sea.”
Thus the Maruta are invoked :
" So let not . . . Sindhu hold you back.” 8
And they were defenders there of the Krivi (the Syrio-
Phcenicians) :
“ The Maruta are victorious and guard the Sindhu well,
And succour the Krivi in his need." a
The Maruts also brought healing remedies from the Indus
Valley and its upper tributary the Asikni (the Akesines of
1 On Maruta of Sanskrit as the Sumerian Maruta or " Amorite ” see my
W.P.O.B., 216, 243, etc.
a On Krivi and Kuru-Panch-ala as " Syrio-Phoenician " ib., 12, 13,
188, etc.
s H., 3, 98 f. ; 4-44. Alexander, who never penetrated to the Ganges
Valley, probably heard during his expedition of that richer anc' more
populous valley ; for his eastern satrap and successor Seleukos Nikator
sent his ambassador Megasthenes to the court of the Indian emperor
(Asoka's grandfather) at Pataliputra, the modem Patna (see W.E.P., 4 f.),
and Megasthenes first describes the Ganges Valley to the Greeks.
4 See W.P.O.B., 216, 243, 343.
* R.V., 5, 53-9, after G.H.V. The other rivers named here before
Sindhu, namely Rasa, Kurmu, Anitabha and Kubha, are supposed to be
tributaries of the Upper Indus, and Kubha is supposed to be the Kophen or
Cabul river, cp. G.H.V., 1, 522. In this latter location is a stone circle
generally resembling the Keswick Circle on West-Mor-land border, and I
have adduced a mass of evidence showing that these solar monuments were
erected by Morites or Amorites. (W.P.O.B., 216 f.)
• R.V., 8, 20, 24.
VEDIC MARUTS IN INDUS VALLEY g
Alexander), the modem Chenab, which appears to have
probably joined the Ravi in ancient times near Harappa :
“Maruta! . . . bring us what balm soever Sindhu or Asikni hath,
Or mountain or the seas contain.” 1
The Maruts were clothed " in robes of wool,” 2 that is pre¬
cisely as the Early Sumerians are clad in their contemporary
sculptured representations and seals in Mesopotamia. And
as confirming these Vedic records, we shall find that more
than one of those Indo-Sumerian seals from the Indus Valley
are inscribed by “ Maruta ” (or Mer or Muru, i.e., Amorites).
The Indus or Sindhu River was also an especial haunt of
the " Horsemen of the Sun ” (the Aswin of the Sanskrit,
figured and named on the Catti coins of Early Britain) a
and as a pair they called Nasatya in Sanskrit, and Nassati of
the Khatti, Catti or Hittites; and this pair is actually
invoked in these seals. They were associates of the Maruts,
and were the especial patrons of the Sun-worshipping
Panch(-ala) or Phoenicians.* They are thus celebrated in
the Vedas:
“ This river with his lucid flow attracts you
More than all the other streams—
Even Sindhu with his path of gold.” 8
Here " path of gold ” appears to refer to the famous gold-dust
of the Indus Valley sands referred to by Herodotus, Strubo,
etc., see later; and the Maruts are constantly celebrated
in the Vedas as “ the bestowers of gold to the Aryans.”
The Indus River with its vast stretches of sandy desert
plain and sparse population, was nevertheless the source
of the modem name “ India.” The name, “ India,” arose
through the Greek version of the corrupt Persian name of
“ Hindu ” for the Sanskrit “ Sindhu,” * a name literally
1 R.V., 8, 20, 25. 2 lb., 5, 52-9. 2 W.P.O.B., 58-9, 285-6.
* See previous note. * R.N., 8-26, 18.
6 The famous Chinese Buddhist pilgrim and geographer, Hiuen Tsiang,
in the seventh century a.d., records that the name " India was anciently
called Shintu.” B.H.T., 1-69.
10 INDO-SUMERIAN SEALS DECIPHERED
meaning " The Ocean,” with reference presumably to the
wideness of its water in many of its reaches. The Greeks
hellenized the Persian “ Hindu ” into " Indos,” the Roman
" Indus,” whence our English “ India.”
The name " India ” (or Sindhu) for the land now so called,
or any part of it, is entirely unknown in the Vedas and Indian
epics. That country is called from post-Vedic to modem
times in Brahmanist literature " The Land of the B'arats ”
(B'drat-varsha), a name synonymous with “ Barat-ana ”
or " Land of the Barats,” which I have proved to be the
original form of the name ” Brit-ain,” 1 as given to Albion
about iioo B.c., by the western seafaring branch of the same
Aryan Sumerian or Phoenician race of Barats, as the Eastern
B'arats who civilized India of the Ganges Valley, and of the
same Aryan Barat seafaring race as these " Sumerians ”
of the Indus Valley.
Why the ancient seaport of the Indus comes in modem
times to lie so far inland, is to be explained by what is known
regarding the rapid growth of the Indus delta, through the
vast amount of silt and sand deposit brought down by that
great river. The seaport of the Indus delta of Alexander’s
day, Patala, now lies some sixty miles inland owing to the
modem advance of the delta.* The deposit brought down
by the mighty Indus River into the Arabian Sea is probably
much greater than that brought down into the Persian Gulf
by the united Euphrates and Tigris rivers, the joint delta
of which the latter is known to have extended southwards
nearly 200 miles since about 3000 b.c., leaving the old
famous Sumerian or Phoenician seaport of Lagash (or
Sirlapur) nearly 200 miles inland, from the modem head of
the Persian Gulf ’ (see map 2, p. 32).
Similarly, the present-day location of Mohenjo Daro
so far inland as about 190 miles from the Arabian Sea coast
1 W.P.O.B., 52, 65, 142, 168 f. * S.H.I., ior, and R.I., 129 f.
* See W.P.O.B., 263, etc. On delta formation in Orissa see my art.
J.A.S.B.Proc., Dec. 1892.
MOHENJO DARO, ANCIENT PHOENICIAN PORT n
may be thus accounted for. The precise position of Mohenjo
Daro is unfortunately not shown even on the most recent
maps of the Indian Trigonometrical Survey, unless it be
*' Mayhunjo Bohun ” or " Mohana Dhora ” in the south¬
east corner of the Larkhana district, and now on the island
east of the main channel of the present-day Indus. But
the official statement that the chief Mohenjo Daro founda¬
tions stand on the loop of islands with ancient remains in
the Indus here—below the old site generally known as
“ Behker ” 1 —fixes its situation sufficiently for the present.
Having personally only passed along the Indus bank in this
district and Harappa by the train some years ago, I have
gathered the additional details in the following general
account of these neighbourhoods and their topography
from a study of the survey maps and from classic and other
references.
Mohenjo Daro stands upon what seems to have been an
early arm of the sea, in series with the still existing many-
branched, land-locked arms of the sea extending over 300
miles inland in the Runn of Cutch, in the eastern portion of
the vast Indus delta. Indeed, the second part of its name,
Daro, appears to me to be the Indo-Persian Darya “ the
sea or water,” a name which I have shown is derived from
the Sumerian Duru ” the sea or water,” and disclosed to be
the Sumerian source of the second part of the Aryan and
Hittite god-name " In -dara ” (the " Indra ” of the Sanskrit),
and of the Sanskrit Dara a " stream,” the Greek ’TJdor,
and the Cymric Dwr " water.” a Thus the name Mohenjo-
Daro appears to have meant " Mohenjo-on-Sea.” In
strict series with this nomenclature we find that the Indus
riparian district immediately adjoining Larkhana on the
1 V.N., map, p. 67, etc. The latitude of Behker according to D’Anville
is 27°i2 ; but Mohana Dhora is 27°28 on the modern Indian Atlas Sheet
No. 9.
* W.P.O.B., 323 f. On Sanskrit Dara or stream, cp. M.W.D., 470,
which name is probably preserved in Tari “ a boat " and Tarsha " ocean "
(M.W.D., 439).
12 INDO-SUMERIAN SEALS DECIPHERED
south is named “ bab-Darya,” i.e., " Lab-on-the-Sea.” On
the name Mohenjo, see later.
As evidencing the great depression in the basin of the Indus
which still exists at Mohenjo Daro, we find that the Indus
divides above that site into several branches, the outer¬
most of which flowing twenty to thirty miles apart, unite
again about eighty miles below and enclose several flat
islands between their shifting channels. And significantly
it is a point immediately above this depressed area of
alluvium at the head of the old Indus delta, at Sukker,
which has been selected for the building of the great barrage
across the Indus, by which it is hoped this tract as well
as the lower sterile delta will be converted into a rich oasis
of cultivation, just as the Nile barrage has done for Lower
Egypt.
It is on one of these large alluvial islands, at Mohenjo
Daro, that the prehistoric buildings stand (surmounted by
the later Buddhist monuments and monasteries of the Indo-
Scythians), which have yielded these " Sumerian ” seals,
etc. Thus for several months of the year during the flood-
season the river here doubtless still presents the appearance
of a great inland sea, studded with islets, as oases in the
sandy desert of the Lower Indus. But owing to the immense
amount of sand deposited by the Indus, and the raising
thereby of the level of its bed and of the delta, the tides are
said to penetrate now no further inland than about sixty-five
miles from the sea.
Significantly, this island location for the dwellings of the
community who made and inscribed these seals, is precisely
the position which was usually chosen for defensive purposes
by the seafaring Phoenicians in selecting their trading-
stations in a foreign country, 1 and such a trading-station and
colony this evidently was, about 1400 miles distant from the
1 W.P.O.B., 164, etc. Only latterly, after they had established firm
relations with the natives, do the Phoenicians seem to have extended their
buildings to the mainland.
HARAPPA, AN UP-COUNTRY PHOENICIAN PORT 13
old Sumerian or Phoenician seaport in the Persian Gulf
(see sketch map 2). Moreover, it is significant to find,
from the accounts of Alexander’s historians, that in this
neighbourhood were gold and silver mines, that is to say the
very spot usually selected by the Early Phoenician mariners
for their trading-stations near the coast.
The identity of the ancient name for this site at Mohenjo
Daro with that found inscribed on the "Sumerian” seals
unearthed there and at Harappa, is described in detail in a
subsequent chapter (Chap. V.).
The Harappa site also, about 380 miles higher up the river
and about 600 feet above sea-level, and the antiquity of
which is attested, besides the seals, etc., by its great Buddhist
monuments of King Asoka and the Indo-Scythians, stands
on the left bank of the Ravi River, amidst a network of the
dead channels of the Chenab, Bias and Sutlej tributaries
of the Indus. The vast sea-like plain here is deeply scored
by the dead channels of these ever-shifting great rivers
which mostly arise in Tibet, like the main stream of the Indus
itself. And along the banks of the Ravi and Sutlej to
the great break in the Himalayan range, led and still
lead the caravan-routes to the ancient gold-fields of Tibet,
famous for their “ gold-digging ants ” of Herodotus and
Strabo *•—these ants, however, having a very matter of fact
basis.* The relationship of Harappa to the dead channels
of these old rivers is indicated in the survey-map. And it
was doubtless an old confluence of two, if not three, of these
old rivers that would be selected as an up-country trading-
station by the early Sumerian or Phoenician merchants in
their exploitation of the gold and turquoise industry of Tibet.
1 H., 3, 98, 102-6. St. 15, 1, 44.
* The gold-digging “ ants ” (myrmeces) are described by Strabo as having
" skins as large as leopards.” They were evidently the large Tibetan
rabbit-like marmots, which burrowed in the auriferous sand and brought
gold to the surface. On my visit to the source of the Sutlej at the Mana-
sarowar Lake at Mt. Kailas in Tibet in 1900 ,1 observed how numerous were
the marmots and their burrows on the plateau, some of the animals standing
nearly two feet high.
14 INDO-SUMERIAN SEALS DECIPHERED
The ancient buildings at those two sites erected by the
people of the community which owned these “ Sumerian ”
seals and now surmounted by later Buddhist buildings are
briefly described in the preliminary report, above mentioned,
which supplies the following amongst other particulars.
At each of these sites, we are informed “ there is a vast
expanse of artificial mounds evidently covering the remains
of once flourishing cities, which to judge from the mass of
accumulated debris rising as high as sixty feet above the level
of the plain, must have been in existence for many hundreds
of years. ... At Mohenjo Daro the main street of the old
city can still be discerned as a broad highway running
from the south bank of the river toward the south-east,
with houses fringing it on either side. What is surmised by
the discoverer, Mr. Banerji, to have been the royal palace,
stood at the point where the road emerged on to the quays
of the river-side.”
“ Opposite to it, in the now dry bed of the river, are several
islands from which rose the principal shrines of the city, the
highest, and no doubt, the chief of them all being a massive
Buddhist stupa raised on a high oblong platform, and
surrounded by subsidiary shrines and monastic quarters.”
And it was under the foundations of these later Buddhist
buildings on the islands where the seals were unearthed.
" These (Buddhist) remains (at Mohenjo Daro) belong to
about the second century A.D., when the Kushans were
paramount in north-west India.” 1
The ancient buildings of the " Sumerians ” at the island
opposite the hamlet of Mohenjo Daro, lying below these later
Buddhist buildings are thus described. “ Deep down below
the Buddhist monuments described above, or at other
parts of the site appearing close to the surface itself, there
are at least two other strata of buildings belonging to much
earlier epochs and containing a variety of brick structures—
1 M.R., 528.
SUMERIAN BUILDINGS IN INDUS VALLEY 15
the character and antiquity of which can only be surmised.
Among these older structures one group is especially worthy
of mention. Besides various halls and passages and chambers
it includes a massive structure, apparently a shrine with
walls seven or eight feet thick, pierced by several conduits.
. . . In another part of the same group is what appears
to be an altar of small glazed bricks, and provided with a drain
of similar brickwork.” 1
At the Harappa site, “ Mr. Daya Ram Sahni’s excavations
disclosed as many as seven or eight successive levels, de¬
monstrating the long and continuous occupation of the site
during many hundreds of years prior to third century B.c.
(Stupa of Asoka). And throughout most, if not all, of this
long period, burnt brick of a good quality was used for
building purposes. . . . The smaller antiquities are generally
identical in character with those from Mohenjo Daro. These
smaller antiquities from the two sites comprise new varieties
of potteries, both painted and plain, some fashioned by hand
and some turned on the wheel, terra-cottas, toys, bangles
of blue glass paste and shell, new types of coins or tokens,
knives and cores of chert, dice and chess-men, a remarkable
series of stone-rings, and most important of all, a number
of engraved and inscribed seals—in an unknown pictographic
script. Iron does not occur at all, except in the later de¬
posits, and metal objects of any kind are scarce, particularly
at Harappa.” *
These seals with their Sumerian inscriptions we now
describe and decipher in the next chapters.
1 M.R., 528.
* lb., 528. For photographic illustrations of many of these objects and
excavated buildings, see Illustrated London News, Sept. 20, 1924.
Ill
The Seals, their Stamp Shape and Animal
“ Symbols ” and division into Official
Signets and Grave-Amulets
These Indus Valley seals (see Figs. 1-3) significantly are
not in the form of cylinders, or small rollers, such as were
ordinarily used in Mesopotamia from the Sumerian period
downwards for impressing signatures, by rolling upon, clay
tablets. They are all, on the contrary, in the form of flat¬
faced, squarish or oblong signets for stamping with ink on
parchment; and are thus stamp-seals, such as are found
only occasionally in Early Mesopotamia and Susiana (now
usually called " Elam ”) in the eastern arm of the Meso¬
potamian delta and its upland district, though more common
in Cappadocia-Cilicia of the Hittites. This flat shape
implies that the people using these seals were accustomed to
write upon parchment and not upon clay tablets, as in
Mesopotamia and Susiana. And parchment, as Herodotus
tells us, was the immemorial writing medium of the Aryan
Getce or Scyths of Asia Minor, who I have proved to be the
Khatti, Xatti or Hittites. 1
Stamp-seals when found amongst the Sumerians of
Mesopotamia are mostly circular or oval, though sometimes
squarish or oblong like the Indus Valley seals. The latter
shape is more frequent amongst the Hittites,* and also
found to a less extent amongst the Susians, Cypriote
1 W.P.O.B., 34 f.
a C.M.C., 150-163. pi. v., vii., ix., x.
16
SEALS, SHAPE AND ANIMAL " SYMBOLS ” 17
Phoenicians and Kassis, 1 whom I have proved to be Aryan
in race.* And, like the stamp-seals of the Sumerians,
Hittites, Phoenicians and Kassi, these Indus Valley seals
have a projecting knob on the back as a handle, which is
usually pierced by a hole for suspension as pendant signets,
or for use as amulets or charms and grave-amulets.*
The materials on which these seals are engraved are, we
are told, " steatite, ivory, stone and paste.” 4 They thus
resemble those of the Sumerians, Hittites, etc. The engrav¬
ing is executed in intaglio, with a technique much superior
to and obviously of later date than, the archaic forms of the
Sumerian word-signs inscribed thereon would lead one other¬
wise to suppose.
The seals are broadly of two classes, as we find by their
inscriptions, namely, official and personal signets (of Aryan
rulers or governors, ambassadors, ladies and priests), and
grave or death-amulets of some of these and others of the
same Aryan people. And significantly the inscription
formulas on most of these amulets are couched in the identical
form and words used in Hitto-Sumerian and Phoenician
amulets, and as in the cup-marked inscriptions on the “ pre¬
historic ” tombs of Early Britain.*
The large bovine animals, the so-called “ Bulls and
Unicorns of the report ” ' figured prominently on most of
these seals (see Figs. 1, 2, 3, etc.), we shall find are not
employed as mere extra or religious or ornamental images,
but as Sumerian pictographic word-signs with their Sumerian
word-values, as component parts of the spelling of the place-
names in the inscriptions.
The reason why the pictograph of the Ox came to be used
in these seals as the basis of all the place-names recorded
1 Stamp seals are also occasionally found amongst Assyrians and Medo-
Persians, W.S.C., 2 f. ; and amongst Susians (see later).
* W.P.O.B., 32 f., 47 f., 2ii f., etc.
* Jb., 238 f. In Egypt, in scaraboid form, the stamp seals are chiefly
used as amulets—see Petrie on “ Amulets."
4 M.R., 528. * See W.P.O.B., 237 f. • M.R., 528.
B
18 INDO-SUMERIAN SEALS DECIPHERED
therein, is now seen to be obviously because in this early
stage of Aryan or " Sumerian ” society, although the pastoral
Fig. 2.—Sumerian Signet Seals from Mohenjo Daro and Harappa
(actual size).
(After Sir J. Marshall.) 1
stage had long been supplemented by the agricultural and
industrial stage, cattle still formed the chief wealth of the
1 M.R., 532.
SIGNET AND GRAVE-AMULET SEALS 19
Aryans in their settlements ; and they continued to be the
chief wealth of the Aryans, as we know, down to the classic
Greek period, when the bartered price of valuable articles
was expressed in terms of so many cattle.
The vast size of the herds of cattle at these Early Aryan
settlements may be gathered from the statement of one
/..A.w. del.
Fig. 3.—Grave or Death-Amulet Seals from Mohenjo Daro and Harappa
(actual size).
(After Sir J. Marshall.) 1
of the owners of these seals (No. I.), who boasts that he
possessed " sixty thousand kine ” in the Sindhu Valley (see
later), thus far surpassing the herd in the stable of Augeias
(3000), which has been deemed an exaggeration or fabulous.
Thus these Early Aryans or Sumerians at this period,
about 3100 b.c. and later, appear to have regarded the idea
1 M.R., 532.
20 INDO-SUMERIAN SEALS DECIPHERED
of Cattle, with the addition of the word-sign for “ land ” or
" fort,” as the best ideogram to express the basis of their
name for " town ” or “ settlement ” or " dwelling.” Hence
the Sumerian name for “ Ox ” or " Cow,” we shall find, also
means " dwelling-place.” This Sumerian word Gu or Ga
for ” Cow ” on the seals, is now disclosed as the source of
the Sanskrit Go, and of the English " Cow ” and Scottish
“ Coo ” and “ Kye ” ; and as the source of the Sanskrit
Ga, " abiding in,” the old Indian Pali Gi(-mo) for “ town,”
and it survives as the common modem Indo-Persian Ga(n)w
" town ” or " village,” the Asia Minor Koi ; and as Gow or
Cu it was applied by the early Brito-Phcenicians as the
suffix to their chief towns in Ancient Britain, e.g., Cads-cw,
Glas-gow, Linlith-gow, etc. 1 And this fact, now supported
by these seals, offers important confirmation of the Sumero-
Phcenician origin of the Britons.
The variety of cattle figured on these Indus Valley
Sumerian seals are of great historical and economic interest,
for this early period of about 3100 b.c. in regard to the early
domestication of cattle. The cattle portrayed, and all of
which face towards the right hand, i.e., towards the West
or sunset, comprise respectively the Water Buffalo ( Bos
bubalis), the humped " Indian ” Bull ( Bos indicus), and also
probably the Goat or Deer-antelope—all of which are freely
figured on Sumerian, Hitto-Phoenician and Kassi seals as
sacred animals of the Aryan cultivators. The transverse
bands on the neck of most of them appear to represent the
necklet which sometimes adorns the sacred animal on Hitto-
Sumerian, Elamite and Assyrian seals.*
The Water Buffalo here is especially interesting, not only
from its being in those early days presumably indigenous
to the lower Indus Valley, and possibly giving its name to
the chief city, as we shall see; but also because its use on
1 W.P.O.B., 78, 308.
* See W.P.O.B., 334, Fig. 59. For necklaced bull on Elam seals, see
D.C.O.(L.)I.S., 468, 496 ; Assyrian D.C.O.(B.), 304.
BUFFALOES AND OXEN ON SEALS
21
these seals as a word-sign identifies for the first time the
original form of a Sumerian diagrammatic word-sign of
which the original hieroglyphic object represented has been
unknown to Assyriologists.
That the animal in question is a Water Buffalo (see
Figs, i, 2, 3, etc.) is indicated not only by its heavy bovine
form and wrinkled hide, but more especially by the crossed
ribbing and wide curvature of its horns, the horns of all
other bovines being smooth. The head is lifted higher than
in the usual Buffalo habit; but this seems owing to the
exigency of finding room underneath the head for the
associated group of a bulky compound word-sign.
The Buffalo was well known to the Early Sumerians in
Mesopotamia, and is figured in the seal of Sargon I. (about
2800 B.c.), and earlier ; although modem zoologists believe
that it is indigenous only to the Ganges and Brahmaputra
Valleys and Indo-Malaya. It is represented by these
writers to be unknown in a wild state in Western India,
including the Indus Valley. 1 From its extensive repre¬
sentation, however, on these Sumerian seals, it would appear
that in those early days it also had its home amid the rank,
reedy growth of the water-logged, swampy banks of the
Lower Indus. But in early seals the buffalo is figured
as being tamed by the father of the king who founded
the Indus colony (see Fig. 30, p. 22).
The humped Bull, commonly known as the " Indian ”
humped Bull or Zebu, appears to be figured on Seal No. III.
(Fig. 2), as evidenced by the hump, with corresponding de¬
pression at its base, and the shape and curvature and smooth¬
ness of its horns. Although nowadays called " Indian," it is
believed to be of Libyan or African origin, 1 and it was a sacred
plough animal of the Sumerians and Kassis in Mesopotamia
as attested by its representation on their sacred seals.* The
1 B.M.I., 492. * lb., 484.
• See W.P.O.B., Fig. 12 (p. 49) ; D.C.O. ii., A. 26 ; in Elam, ib., S. 199,
204 ; in Ancient Persian, ib., A. 791.
22 INDO-SUMERIAN SEALS DECIPHERED
animal figured on Seal No. XVI. (Fig. 3) is probably a
Goat or Deer-antelope.
We now see more clearly than before how the Bull came
to be regarded by the Early Sumerians or Aryans as sacred.
Cattle forming the chief wealth, and yielding by their milk
and butter a chief supply of food, and being as we find from
the Early Sumerian seals the sole plough-animals, not to
speak of their source of meat supply and the economic value
of their hides and horns, the Bull as representing the herd
came early to be considered sacred and associated with the
Father-god Induru or Indara. Thus we find the latter
even on the archaic Sumerian seals represented as wearing
Bull’s horns on his hat, 1 and pictured as attended by a
Bull,* and in the Early Sumerian hymns Induru is called
“ The Bull of Heaven,” just as Indra is called in the Vedic
hymns. Similarly, too, Indara’s archangel and his Sun
when pictured in human form also wear Bull’s horns on their
hat; and his votaries or chosen people as " The Sons of
Heaven ” also are pictured therein as wearing these Bull’s
horns and at times Goat’s horns, which latter Indara also
wears sometimes. And this is the Sumerian origin, as I
have shown, of the homed head-dress worn by our Aryan
ancestors, the Goths, Ancient Britons and Anglo-Saxons.*
Fig. 30. —Gis'zax (Skt. Caxus), father of first Sumer king of Indus
Valley, taming the Buffalo. From seal of Sibas'ni. (After Ward, 167.)
Note he is duplicated for symmetry.
1 W.P.O.B., Fig. 33, 239, Fig. 35, 245, etc., etc.
* lb., Fig. 39, 25, etc. * lb., 239 f., 245, 250 f., 331 f.
IV
Sumerian Script on Seals : Its general Form and
Peculiarities and its Language Aryan
The script engraved upon these seals, and supposed to be
" unknown Indian picture-writing ” and to have originated
and “ developed in the Indus Valley itself,” 1 was at the first
glance clearly recognizable as Sumerian in type, and as
containing many word-signs of the ordinary standard Early
Sumerian linear hieroglyph script, as was current in Early
Mesopotamia and in its adjoining province of Susa (or
“ Elam ”). The remaining hieroglyphs, which vary some¬
what from that Mesopotamian type, also proved, I found
on examination, to be essentially of that type. They were
somewhat more cursive in shape than standard Mesopotamian
script, evidently owing to this script having been written by
a people long accustomed to write with pen and ink on parch¬
ments, like the Earliest Sumerians, and unlike the later
Sumerians in Mesopotamia, who substituted plastic clay-
tablets (afterwards baked) for the perishable parchment,
and wrote the hieroglyphs by a series of short dabs with a
straight-edged style, for a pen with cursive writing tears the
soft clay. Hence these seals preserve more largely the
original curved lines of the archaic pictographic Sumerian,
which are represented by a series of straight lines in the later
standard Sumerian of Mesopotamia, and in its derivative,
the cuneiform or “ wedge-headed ” script; and they are
somewhat analogous to the curved " seal characters ” of
Ancient Chinese script.
1 M.R., 548.
23
24 INDO-SUMERIAN SEALS DECIPHERED
The general form of most of the script on these seals dis¬
plays early forms of the Sumerian hieroglyphs, such as were
current in Mesopotamia between about “ 4000 ” to 3000 B.c.
and not later. Others of the signs on certain seals betray
certain shortened conventional forms of the Sumerian
script which only came into use at relatively fixed dates
between about 2800 b.c., and 2400 and 2200 b.c. The
palaeographic inference thus dates the seals from before
3000 b.c. to about 2200 b.c. ; and this inference is concretely
confirmed by the personal names of fixed dates on the seals,
as we shall see later on.
A feature of the writing is the not infrequent use of infixed
signs in the interior of other signs, to show that the infixed
sign is an integral part of that compound word. Another
feature is the frequent attachment of the word-sign As',
which I have shown is the Sumerian origin of our English
"ace" and Greek “ eis," etc. 1 (and represented by I, the
“ ace ” or “ one ”), to the end of a word-sign, and especially
where it is used as the locative or " adverbial ” suffix.* And
already in Seal I., dating to about 3000 B.C., we have the
vowel u almost in the form of a “ ligature ” and in Seal IV.
it occurs as a ligature—the form in which it was regularly
used later in Pali and in Sanskrit; and significantly it is
written in the same alphabetic form which it possesses in
these later Aryan languages and in the Greek and Roman
alphabet.
Another important feature of this script is the systematic
use of short parallel horizontal strokes to represent the
“ numeral ” signs, as a sacred script, which in the Early
Sumerian lithic writing of that archaic type were drilled as
circles, forming shallow subconical depressions, the so-called
" Cup-marks,” which in the later clay-tablets were written
as wedge-shaped crescents ( e.g ., Fig. 5, col. 2, no. 6). This
1 W.P.O.B., 240 f.
* Cp. L.S.G., 72.
SUMERIAN SCRIPT ON SEALS 25
fact is fully evident from the Death-Amulet series of these
seals (Chap. VIII.), where the various series of these short
horizontal strokes are especially numerous, and where they
clearly represent the archaic circles and the later crescent
wedges, and indeed cannot otherwise be explained or read.
Thus the single short stroke is sometimes represented by a
mere dot (in Seal XIV., Figs. 3 and 19, 3rd sign) which repre¬
sents, the circle ; and the two short strokes represent not the
word-sign Tab (or “ two ”), but the dual Sun (Day and
"Night” Sun) word-sign, S'amas', as "The Twin.” 1 A vestige
of the late use of such parallel semi-horizontal strokes for the
circle or crescent signs is seen in inscriptions of Gudea about
2400 b.c. for the triad circle sign. 2 The obvious reason for
this linear form of writing the archaic circles or crescents by
short parallel strokes is the easier and more rapid writing
when employing pen and ink on parchment, instead of the
wedge-headed style on plastic clay. The practical import¬
ance of this observation is that in this linear form of writing
the numeral archaic circle-signs, these word-signs (above
one) are used with their mystic religious " Cup-mark Script ”
values of God-names, etc., as detailed and illustrated in my
former work.*
Another outstanding feature of this seal script, and one to
which I have already referred, is the use of the full pictorial
figure of the Bull to represent its usual contracted form of
word-sign of Gu or Ga for "dwelling” or "land,” in place of
the latterly used Kur and Uru ; and Du (or Dun), a “ fort,”
is used for the later Ki, “ land ” (Greek Ge). But the use
of the Bull sign in its contracted conventional form of the
Bull’s head was already in use about 3100 b.c. to designate
this very place-name, as we shall see later on.
The Language of the inscriptions on these seals is standard
Sumerian of the early agglutinative and condensed type,
1 See Seal IV.. Fig. 8, etc. This " Twin "=A lasatya or Diosewir.
2 B.W., 432, pi. 171 ; and Seal XIV., Fig. 19.
» W.P.O.B., 242 f.
26 INDO-SUMERIAN SEALS DECIPHERED
with a minimum of grammatical expletives ; and it is, as I
have proved in my previous work, radically Aryan and the
language of the Primitive Aryans.
We are now in a position to commence the detailed de¬
cipherment of these seals.
Fig. 31.—Uruas' (Skt. Haryas'wa), first Sumer king of Indus Valley,
and founder of First Phoenician Dynasty, with his five sons. From his
votive limestone plaque at Tellsh about 3100 b.c. (After Heuzey Die.)
Note in upper compartment the king with shaven head, and face as a
workman, carrying basket of bricks to build his Sun temple, with four
sons and daughters in front (Mudgala holding fire-torch), and youngest
son behind. In lower register king is seated holding cup (fire or libation).
The names of the sons are graved on their woollen kilts.
V
First Series of Indo-Sumerian Hieroglyph Seals
Nos. I. AND II. FROM HARAPPA DECIPHERED
AND TRANSLATED
Disclosing owners as famous Vedic Aryan Fire-priests
(Aus'ija and Kanwa) ; and Harappa as a colony of
Edin, tributary to Sumerian king Uruas' (" Ur-
Nina ”) of Lagash ; and identity of Uruas'
and his son " A-Madgal ” with Vedic
Aryan king Haryas'wa and Mud-
gala of First Panch(-ala)
or Phoenician Dynasty
about 3100 B.c.
In commencing the decipherment of the hieroglyphs on the
Indo-Sumerian seals, with the two which were previously
found at Harappa before 1922 (see Fig. 1, i. and ii., p. 5),
it will be noticed that their published photographs are in
bas-relief, and thus represent not the seals themselves
directly, but the stamped impressions of the seals in the
orthographic or unreversed form of characters and direction
in which the seals were intended to be read. On the other
hand, all the published photographs of the other seals
(Figs. 2 and 3) obviously represent the seals themselves,
being in intaglio, and showing the bovine animals as well
as the script facing in the reversed direction with reversed
signs, as compared with the standard Sumerian in column 2
of the decipherment tables, and with the seal-impressions
of these two Harappa seals.
£7
28 INDO-SUMERIAN SEALS DECIPHERED
As in Sumerian seals, the word-signs, although written
in the archaic erect or perpendicular direction, in relation
to the animals or other figures thereon engraved, are usually
read with the seal turned on its left-hand side, I have there¬
fore transcribed in column I of the following decipherment
tables the hieroglyph script of the seals, with the latter
lying on their left side.
In these decipherment tables, I have placed in column 2,
alongside each of the seal hieroglyphs, the corresponding
word-signs in standard Sumerian script (from Thureau-
Dangin and Barton, T.D. and B.W. respectively) for com¬
parison and to establish their identity, so that non-
Assyriologists, for whom this work is written, may judge
of the identity for themselves. And the Sumerian forms
of the ligatured or infixed seal-signs are written separately.
In column 3 is given the phonetic-syllabic value of each
Sumerian word-sign. And below is appended my reading
of the hieroglyph script—which is in the Sumerian language
—with its literal translation into English.
The seal hieroglyphs, it will be seen, are for the most part
identical or substantially so with the standard Sumerian
signs, or with their early cuneiform shapes. When this
identity is less obvious, the apparent differences are noticed
in the notes.
In restoring the proper names on the seals by means of the
Sumerian syllabic-phonetic values of their signs in roman
alphabetic spelling, there is sometimes the usual uncertainty
inherent in restoring Sumerian names, that owing to many
of the Sumerian signs possessing more than one phonetic
value (polyphony), the true restoration depends in such
cases upon the true selection of the particular syllabic
value. When there is more than one value I have usually
noted them, and have selected that particular value which
is in keeping with Vedic and Indian Epic forms of spelling
proper names; for the Vedas and Indian Epics, as I have
SEAL OF VEDIC FIRE-PRIEST AUSTJA 29
shown, supply us with the key, and practically the only
available authentic key, to the true restoration of Sumerian
proper names . 1
Seal No. I. from Harappa.
Official Signet of As's'ias' the Barugu ( Fire-priest) of Edin.
The Vedic Fire-priest " Aus'ija Kakshivan,” the
“ Bhrigu,” about 3000 B.c.(?)
This seal (see Fig. 1, I., p. 5) is of immense historical
importance, as in addition to establishing still more strikingly
the historicity of the Aryan Vedas and Indian Epics as
authentic sources of " Sumerian ” history and the Sumerians
as Aryans in race, it also recovers for us, for the first time,
the actual original official seal (or seal-impression) of one
of the most famous ancient Aryan Vedic Fire-priests (of
about 3000 B.c.), who is the reputed author of several hymns
in the Rig Veda—which hymns expressly locate him on
the Sindhu or Indus River. In one of these Early Vedic
hymns he is styled, as we shall see, " the far-famed mer¬
chant ”; and he nearly always associates himself, and is
associated, with the Panch(- ala), i.e., the Phcenic-ians, and
appears himself to have been a Phoenician. It moreover
discloses the Sumerian origin and meaning of the Vedic
Sanskrit name for " Fire-priest,” namely, “ B'argu,” " B'ar-
gava ” or " B'rigu.”
The place-name " Edin ” on this Indus Valley seal, a name
which also occurs on most of the others of these seals, and
a name for the Lower Indus city-port which survived
there, as we shall see, down to the seventh century a.d.,
is of such critical historical importance and consequence
that it demands our examination at the outset.
This name " Edin,” with the identical ideograph mono¬
gram of the three conjoined word-signs as in this seal * (as
1 W.P.O.B., 11 £.
» T.D., 428 ; B.W., 181.
30 INDO-SUMERIAN SEALS DECIPHERED
in others of these seals) first seems to appear in the records
of the famous Early Sumerian king, the so-called " Ur-
Nina ” of Assyriologists, who lived about 3100 B.C., and
had his capital at the seaport city of S'irlapur (or “ Lagash,”
see map 2, p. 32) at the head of the Persian Gulf. The
excavation of his old capital there by the French expedition
of the Academie des Inscriptions et Belles Lettres, under
M. de Sarzec, over a quarter of a century ago, yielded the
rich treasures of his archives with a profusion of original
official documents of himself and his descendants, great
numbers of inscribed sculptures, seals, brick buildings,
etc., which formed the chief foundation for the commence¬
ment of the study of Sumerian history and its high civiliza¬
tion.
" Ur-Nina,” who has hitherto been regarded by all
Assyriologists as the earliest and greatest of known dynasts
of the Early Sumerians, through the richness of his archaic
monuments and those of his descendants, has nevertheless
been summarily rejected recently along with his dynasty
by Professors Langdon and Sayce merely because they could
not find his name and those of his descendants in a late
semi-fabulous king-list from Isin. But I find, on the con¬
trary, that not only is " Ur-Nina ” with his descendants
duly recorded in that Isin list, though unrecognised by these
scholars, but his dynasty therein is made the first of all the
human dynasties of the Sumerians (see App. IV.).
This Early Sumerian king was, I found, an Aryan Phoe¬
nician and the founder of the First Dynasty of the Phoenicians
in Mesopotamia about 3100 b.c. His name, which has been
arbitrarily restored by Assyriologists, without any clue to
the original form of the name, as “ Ur-Nina,” 1 properly
reads as I found by my new Sanskrit keys " Uru-as' the
Khdd (or Phoenician),” ’ and was substantially identical
1 K.H.S., 65 f. ; Cambridge Anc. Hist. Babylonia, I., 1924, 374 f.
2 See Appendix I.
3i
AUS'IJA’S SEAL DECIPHERED
In name and relative position with the Aryan king " Hary-
as'wa ” of the Indian Epic King-lists, who founded the First
Dynasty of the Panch-alas or “ Able Panch," whom I have
proved to be the Early Phoenicians 1 2 3 4 ; and Herodotus
records the old Tyre tradition that the Phoenicians were
located on the Persian Gulf before 2800 B.c. And his pre¬
decessors and successors, I found, bore substantially the
Seal
Sumerian
*
$>. S3
\#
Phonetic
KHA.HA’
A«
ASSI Z
AS
BAR, MAS®
W 4
gu,har,ga
u J
EDIN S 6
Fig. 4.— Signet Inscription of As's'ias' ( Aus'ija ), the B'rigu Fire-priest
of Edin.
Reads : Kha-as' as's'i-as' bar-u-gu edin-as'.
Transl. : The seer As's'ias', the Barugu (Fire-priest) of Edin.
1. This is the Fish word-sign, T.D., 251 ; B.W., 525 ; Kha value,
B., 11817.
2. This bridled Hors«-head in Sumerian, T.D., 226, from " Eannatum ” ;
unbridled, B.W., 211, where confused with 400 ; and Hoffman tablet,
W.P.O.B., 257, 412. For a more realistic figure of this Horse-head sign
see Seal IX. On As's'i phonetic value, see W.P.O.B., 412.
3. Hook or Crook sign, B.W., 77a. Bar value, B., 1752.
4. Sumer sign Gudea, T.D., 74 ; El Amarna, B.W., 259. Gu or ' Har
" land,” as well as “ Ox ” (M., 4038).
5. Sumer sign for Edin from Mudgala’s seal. Fig. 5 ; lower from Gudea,
B.W., 181, and cp. T.D., 427-8.
6. The as' here, and in the other seals, as a suffix to the place-name is
clearly used as the adverbial suffix " at ” (cp. L.S.G., 72) ; and not as
meaning " the seal ” (B., 15) ; or as “ land ” (M., 5).
same names and occupied the same relative positions in the
Indian Epic lists of the Early Aryan kings as did his pre¬
decessors and successors on their own monumental records
1 W.P.O.B., 12 f.
32 INDO-SUMERIAN SEALS DECIPHERED
and in the King-lists of the Sumerians in Mesopotamia,
though these Sumerian kings’ names as " restored ” in
great part fictitiously by Assyriologists have hitherto masked
more or less completely their identity, as we shall see.
As it is now discovered that it was this First Dynasty of
Sumerian Phoenicians which first established the Sumerian
colony in the Indus Valley, and its earlier members are
referred to by name as Aryans in this connection, it is
necessary to give here the list of the earlier members of this
Phoenician dynasty as recorded respectively in the Indian
Epics and in the contemporary inscriptions and King-
lists of the Sumerians. And this comparative King-list
strikingly shows how relatively faithfully the Indian Epics
have preserved the original forms of the names of the
Sumerian kings, as compared with the misleading names
as conjecturally restored by Assyriologists.
First “ PANCH(-ala) ’’ or Phoenician Dynasty
in Mesopotamia about 3100-2950 b.c.
Names in Indian
Epic Lists
of Aryan Kings . 1
Names in Sumerian.
As revised by me.
As read by Assyriologists .*
1. Hary-as'wa or
B'army-as'wa.
Uru-as' (the) Khad 1 or
Bar-ama-'ha-as'
Ur-Nin 5 .
2. Mudgala, eldest s.
of 1.
(A-)Mad-gal, 4 eldest s.
of 1.
Akurgal, eldest s. of 1.
3. Pasenadi or Badhry-
as'wa, s. of 2.
Bi(d)-as'-na-di, s. of 2.
Eannatum, s. of 2 (Ente-
mena, s. of 3).
4. Divo-Disa or
"Divine Ddsa,"
s. of 3.
En-e Tar-si or "Divine
Tar?i."
En-li (Ene) Tarzi.
1 Detailed proofs of these Indian Epic and Sumerian forms of these
names in my Aryan Origin of the Sumerians and Phoenicians.
* Cambridge Anc. Hist. Babylonia, 1924, 374 f.
s See Appendix I.
4 A in Sumerian=" son ” (B., 11328), and the prefixed A is the
Sumerian intensive augment (cp. L.S.G., 95) just as in Aryan languages.
tiak Miles
To face 12.
Map showing Relation ok Indus Valley to Hindustan ano Mesopotamia.
“ UR-NINA ” AND HIS DYNASTY PH(ENICIANS 33
My revised forms for the names and the identities of
this dynasty are also fully confirmed by the names and
titles for them, which I have discovered in the recently
found king-lists of Isin, as detailed in App. IV.
This first Sumero-Phcenician king Uruas' (“ Ur-Nina ”)
records on one of his documents that he “ caused to be built
two Edins.” 1 This now seems to denote, in view of our
evidence which follows, his causing to be built the " Edin ”
of the Indus Valley, and the “ Gu -Edin ” sanctuary of the
patron “ Sun-god ” of these Sumero-Phcenicians, which
was situated in the plains of Lower Mesopotamia about
thirty miles to the north of his capital on what seems to
have been an old confluence of the Euphrates and Tigris,
higher up the delta, and presumably a sacred site before
the founding of “ Lagash ” or Sirlapur. 2 Indeed positive
confirmation of these two Edins of Uruas' seems forthcoming
on Seal III., which appears to record that the owner of
that seal-signet belonged to " The Second Edin ” ; and one
Uruas"s seal of the Indus Valley Edin (Fig. 5).
Although the name " Edin ” came latterly to have also
the meaning of “ plain ” and “ desert,” its ideogram consists
of three conjoined word-signs, meaning respectively “ dwell¬
ing-place or sanctuary ” ( Ga or Gu ), 1 “ Sun-god ” (Sir) *
and " earthwork or fort ” (Du (?)., Dun or Din). These three
syllabic words thus forming its name, define it as " The
Fort of the Shrine of the Sun-god,” and this taken along with
the statement that Uruas' caused it to be " built," implies
that it was originally a structure, and not a mere bare or
cultivated " plain.” And as a fact " Edin ” is defined in
the bilingual Sumero-Akkad glossaries as “ The city of the
1 Dec., pi. 2 ,er , No. 2, col. 3, 7-8 ; translated, R.B., 62-3, where “ caused
to build.’' See Appendix II. for full translation. T.D. in his trans¬
literation reads a for min “ two,” T.D., I., 12.
8 It is usually supposed to be name of the district of Lagash.
8 T.D., 417 ; B., 6113 (Sumerian Ga or Gu, B., 6103-4, Akkad Kissu)
=" dwelling, shrine, sanctuary,” M.D., 425.
1 B., 1649 ; B.W., 72 ; and T.D., 15.
C
34 INDO-SUMERIAN SEALS DECIPHERED
god Bel or Induru (i.e., the Hittite Indara, and the Sanskrit
Indra) ” ; 1 and it is referred to as " The captured land of
Edin ” ; * and also as " The Saki city (or land) of the Slave-
girl (priestess),” 3 the meaning of which is found in her
actual seals in the Indus Valley, Nos. IV. and XV. All
this evidence implies that this “ Edin ” stood outside the
principality of the Mesopotamian Lagash, and presumably
outside Mesopotamia, in “ The captured land ” of the S'aka
country of the Indian Epics (“ S'a&z-dwipa or S'aka con¬
tinent ”)—a land famous for its Sun-worshipping Maga
or " Magi,” and which we shall find was traditionally located
in the Indus Valley.
Now, an unique Early Sumerian “ seal” was unearthed from
the ruined buildings of Uruas'-the Khad (or Phoenician) ;
and it not only belongs, I find, to this king’s own reign,
but also bears his own name, and gives details regarding his
" minister ” who governed Edin for him ; and the name
" Edin ” is spelt therein by the identical compound ideogram
as in these Indus Valley seals; and the script is in the
standard Sumerian of the epoch of Uruas' of Lagash, see
Frontispiece and Fig. 5/ Its great size and the fact that
it is engraved orthographically and not intended for stamp¬
ing shows it was not a seal, but a medallion of a victory,
as we shall see.
This critically important “ seal ” (Fig. 5) has been discussed
by various leading Assyriologists with varied conjectural
readings of the names in its legend, in the absence of any
key to the original form of the personal names to guide
them in selecting the proper phonetic value from the poly-
phonous word-signs. The latest summary of these attempted
translations and restoration of the names in this inscription
is : “ O Edin-mu-gi, minister of Gir (the god) who assists
1 Cp. B., 4533. And on I.A. or E.A. as Jn-duru, see W.P.O.B., 13 f.,
239, 244 f., 259 f., 315 f., 323 f.
2 Edin-na sakh (or lit) la, B., 4532. 8 Cp. B., 4532, and Seal IV.
4 Is engraved from clay tablet copy and not linear.
MUDGALA AS LORD OF EDIN 35
mothers in childbirth, Ur-Lugal-edina, the physician, is
thy servant.” 1
On revising, however, the reading of the script on this seal,
by my new Sanskrit keys to the form of the names of the
4.A.W 1 < 1 .
Fig. 5. —Seal of Mudgala, Lord of Edin, minister of Lord Ba'rama-has'a
Uruas', King of Edin—the Vedic B'army-as'wa Haryas'wa —about
3100 B.c. from Sumerian seaport of Sirlapur on Persian Gulf.
(After Catalogue des Cylindres Orientaux, Mus£e du Louvre, Lib.
Hachette, reduced } diameter.)
Note his beard like the ancient Sumerians, and the ox horns on his bat,
like the Goths and Ancient Britons, and see Frontispiece for photo.
Early Aryan Sumerian kings, I found that the inscription
reads directly by other recognized phonetic values for these
Sumerian word-signs:
As' edin mu-* gi * tax
As' bar *-ama-'ha 6 -s'a-ra
Uru-as' lugal-edin-na
A-zu us'-zu.
And this gives the literal translation of:
" The Lord of Edin, I the capturer, the minister,
Unto the Lord Barama-’has'a (or Lord Brahman-Seer)
Uruas', king of Edin—
The seer (or physician), thy servant."
1 D.C.O.(L.), 1920, p. 10.
a M. 702=English “Me,” and Sanskrit " Mi."
9 lb.. 1337. 4 B., 9179. 4 lb., 4032.
36 INDO-SUMERIAN SEALS DECIPHERED
This Sumerian seal thus discloses that Uruas' (or “ Ur-
Nina ”) of Lagash was “ King of Edin ” as well as Lagash,
and that his “ minister-servant ” or governor " The Lord of
Edin ” and “ The capturer,” was as we shall see clearly his
son, the crown prince Mudgala. And the long absence of the
latter as governor of Edin in the Indus Valley would account
for the paucity or absence of monuments of (A-)Madgal
in Lagash and elsewhere in Mesopotamia.
The title herein of “ Barama-'has'a ” for King Uruas' of
Lagash, strikingly and absolutely establishes his identity
with the Aryan Panch(-ala) priest-king Haryas'-wa of the
Vedas and Indian Epics, who bore therein the title of
“ B'army-as'wa," 1 shortened in some of the Epics into Bdhy-
as'wa, which is apparently the equivalent of the Vedic
corrupt “ Bhujyu.” This " Barama ” we shall discover
from next seal (II.) is the Sumerian source of the Sanskrit
priestly title of " Brahma ” or " Brahman." And the
additional " 'has'a ” (or khas') is the Sumerian title of
" Seer ” (see next chapter), and is the identical title of the
seer in this Indus Valley seal, No. I., and it is held by the
owners of several others of these seals. It is thus evident
that this “ Barama-’has'a ” title of the priest-king Uruas',
meaning “ The Brahman seer,” was latterly mistaken by
the later Indian Brahmans as a proper name, and ignorant
of its meaning they corrupted it into “ B'army-as'wa ”
and " Bahyas'wa.” Thus the identity of the great Sumerian
king “ Uruas'- the-Khad and Barama-’has'a (or -khas'a),’’
with the Vedic and Epic Panch(-ala) or Phoenician king
" Haryas'wa B'army-as'wa ” is complete in regard to both
his titles. 2
The Sumerian title As' for “ Lord ” also, is significantly
disclosed as the Sumerian origin of the Gothic title Asa or
“ Lord ” for the early Gothic kings and princes in the Gothic
1 B.D., 6, 46 ; 8, 12 ; Nirukta, g, 23 ; cp. 2, 101. In Epics,
W.V.P., 4, 144.
a W.V.P., 4, 144.
MUDGALA’S VICTORY SEAL TRANSLATED 37
Eddas; 1 and is apparently the source of the Sanskrit
Isha “ lord.”
The Sumerian word here for “ minister,” Tax or Tax,
is also of great historic and British interest, as it is the
identical word-sign used for the Archangel minister or
messenger of the Father-god of the Sumero-Phcenicians
and Ancient Britons— Tax, Das'i, Das'i (“ Nin-gir-su ” of
Assyriologists) and the Tasc, Tascio or Dias of the Ancient
Briton coins and prehistoric cup-marked inscriptions in
Britain. 8 This word Tax or Tax is defined in the Sumero-
Akkad glossaries with the divine prefix as “ The Messenger
or Minister of The Father-god Bel,” 3 which confirms the
great mass of evidence cited in my previous work for the
identity of the Sumerian Tax or Dias' with the Sanskrit
Daxa or Daksha and the Briton Tasc or Tascio .*
The Sumerian word here also for " Seer or Physician,”
namely, Azu or Uzu, is disclosed as the Sumerian source
of the modem Indian name " Oja ” for a Medicine-man
who practises Magic, and of Sanskrit Oshadhi or Aushadhi,
“ medicine,” Oja, “ granting strength,” and Ojas,
" strength ” ; and is probably the cognate of the Greek
Aug-e and English “ Augur.”
The personal name of the owner of this seal is not given;
but he is clearly the crown prince Mudgala or (A-)Madgal,
as governor of his father’s province of Edin. This identity
is confirmed by his having the same title of " Lord ”
as the king (his father), and the further title of " Seer” ;
for Mudgala was an even more famous " seer ” than his father
Haryas'wa. Moreover, the objects represented on this seal
were the especial emblems of Mudgala and absolutely establish
his identity.
The objects figured on this Sumerian seal (Fig. 5), and to
which Mudra-gi is pointing, are diagnostic of Mudgala alone,
1 W.P.O.B., 240. 2 Ib„ 243 f.
3 B., 6165, 6171.
1 W.P.O.B., 243 f., 261 f., 341 f., 447.
38 INDO-SUMERIAN SEALS DECIPHERED
and are fully described in a Vedic hymn of Victory to Indra,
which is ascribed to Mudgala himself , l This hymn and its
early commentary represent Mudgala as owning vast herds
of " well-pastured kine ” (gava in Sanskrit, i.e., the Sumerian
ga or gu, “ cow, ox, or buffalo ”) to the number of " a hun¬
dred thousand,” and he is called " Lord of Cattle.” These
cattle were raided by aborigines during his absence and
only one bull was left behind. To overtake the raiders
Mudgala harnessed this bull to his chariot, and yoked on
the other side of the chariot-pole for balance (?) a stone-mace
(drughana). His wife acted as charioteer, while Mudgala
invoking Indra " touched ” the beast with the sacred stone-
mace of Indra. As a result the bull flew along so swiftly that
Mudgala overtook the robbers and single-handed with his
Indra-mace routed them and recovered his cattle. He is
called in this hymn "Lord of Cattle”; and significantly
we shall see in the newly-found Isin king-lists (App. IV.)
that Mudgala bears the title of " Protector of Oxen.”
Now in this seal, with objects figured thereon which have
hitherto been of unknown meaning to Assyriologists, Mud¬
gala is seen pointing to the two stone-maces which worked
this miracle ; and beside them is the chariot-pole from
which depend the double-harness yokes, described in the
Vedic hymn, as consisting of “ thongs of leather,” with
their curved yoking-pins at their loose end.*
This complete identity of the names and relative positions
on the King-lists of the owner of this Sumerian seal and his
sovereign king of Lagash, with those of the Aryan Panch(-ala)
or Phoenician Vedic and Epic crown prince and seer Mudgala
or Mogalli and his father Barama-as'wa Haryas'wa, along
with the literal description of the seal emblems therein,
as preserved in his Vedic hymn, affords one more striking
1 R.V., io, 102.
* These pinned neck-yokes, wherein the yoke encircles the neck of the
animal and the pin slips into the loop at the pole-end, are still used in India
to the present day.
MUDGALA’S SEAL SYMBOLS INTERPRETED 39
instance of the remarkable historicity of the Indian Vedas
and Epics and their unique trustworthiness for the recovery
of the proper form of the names in ancient Sumerian history,
and as a key to the interpretation of the emblems on Sumerian
seals and monuments which have hitherto been unknown.
Indeed, it now seems probable that the two large stone-
maces, which have been unearthed at this “ Edin ” site
in the Indus Valley, and figured in the official report, 1 and
which are seen to be similar to the two figured on this seal,
may be the actual pair of sacred stone-maces figured on
this seal, which worked the miracle celebrated therein and
in the Vedic hymn.
We thus find that the author of this Sumerian " seal ” of
about 3100-3050 B.c. was the Aryan Sumero -Phoenician
crown prince Mudgala as governor for his father King
Uruas' (or " Ur-Nina ”) of Lagash of the remote “ captured ”
province of the “ Edin ” of the Indus Valley. And that it
was presumably graved by Prince Mudgala, or (A-)Madgal,
as a votive offering to the temple of Induru at Lagash, to
celebrate his victorious recovery of the stolen herds of
kine, especially as the flower-pot sign on the carriage-pole,
to which the Lord Mudgala is pointing, is the Sumerian
word-sign Mu, " sing,” as a song of victory, the actual
words of which are preserved in our Vedic hymn. His
own fine dignified portrait took the place of his personal
name. And his title of " capturer ” probably also denoted
his annexation of the “ Land of Edin ” in the Indus Valley.
Resuming now the examination and decipherment of this
early seal of “ Edin,” which along with Seal II. was unearthed
at Harappa, as the names and titles therein require a separate
chapter, we shall here proceed to the decipherment and
translation of Seal II.
1 B., 4347.
40 INDO-SUMERIAN SEALS DECIPHERED
Seal No. II. from Harappa.
Official Signet of Kan(-wa) the Barama.
The Vedic Fire-priest Kanwa the " Brahma ” or
" Brahman,” about 3000 B.c.
This seal also (see Fig. 1, II.) is of immense historical
importance if, as appears certain, it recovers another of the
actual original seals (or seal-impressions) of another related
Seal
Sumerian.
PKorveVic
K
KAN. GAN 1
CT“
c—
BAR
P
AMA 3 -
<E
WA.WI.W^
Fig. 6.—Signet Inscription of Kanwa the Barama or Brahman.
Reads : Kan(-wa) bar-ama wa.
Transl. : Kan(-wa) the Barama (or Brahman) the ear (of God). 1
1. This seal-sign somewhat resembles the so-called “ double-axe ”
sign, which, however, is closed at both ends and is of uncertain phonetic
value ; but it is doubtfully placed by B.W., pi. 160, as a form of the Gan
or Kan sign. Its middle stroke suggests resemblance to the Elamu or
Turn sign of the period of Gudea (B.W., 387), but its recurved ends, which
are also seen in next Seal II. and in XI., are against this identity.
Altogether, except for its stroke, which may be the ligatured A s', it
resembles essentially the Gan or Kan sign (see column 2), and cp. B.W.,
160, which represents and means a “ vessel ” or “ can ” on a stand ; and
I have read it as Kan (B., 4036). This reading seems all the more certain
as it is followed by wa, which gives the Sanskrit form " Kan-wa,” see foot¬
note 3.
2. This " Wild Bull ” head sign Ama occurs in this form in documents
of Manis'tusu, son of Sargon I. (B.W., 183).
3. The sign on the lower border of seal seems distinctly the Ear sign
(see column 2) with value Wa or Wi, etc. (B., 7964).
group of famous ancient Aryan Vedic Fire-priests, called
“ Kanwa,” the authors of many of the Vedic hymns, some
of which are dedicated on the Sindhu River. 1 Kanwa the
First and his “ Kanwa ” descendants associate themselves
1 On the critical signs Kan-wa, see foot-notes to Fig. 6.
SEAL OF KANWA, THE VEDIC BRAHMAN 41
in their hymns with Panch-ala priest-kings, and are priests
of the Krivi, i.e., the Syrio-Phcenicians, and appear them¬
selves also to have been Phoenicians. It also discloses the
Sumerian origin of the Sanskrit name Brahma or Brahman
for " a priest,” and its hitherto unknown original meaning.
The identification of these personal names and titles on
those two Indus Valley seals now requires a separate
chapter.
Fig. 32.— King Bidas'nadi (Badhryas'wa), son of Mudgala and father
of Divo Dasa, with his captive enemies in The Net of the Sun-god.”
From his own victory Stele of the Vultures, about 3020 b.c. (After
Heuzey Die.)
Note he holds over the Net the Sun-Hawk or Phoenix, of which another
figure is shown on a fragment of same monument on the left. For
description of this Net and its survival in Brahmanism and Christianity
see App. III.
VI
Personal Names and Titles of Owners of
Seals I. and II.: The Vedic Fire-priests
AUS'IJA Kakshivan and KANWA
Disclosing also Sumerian origin of Vedic priest
titles of “ Bhrigu ” and “ Brahman.”
The personal name of the owner of Seal I., namely, As's'ias'
(see p. 31), appears to identify him conclusively with
" Aus'ija ” of the Vedas, 1 sumamed “ Kakshivan,” who is
called therein “ the far-famed merchant,” and singer " on
the bank of the Sindhu,” i.e., the Indus. This identity is
strikingly confirmed by the further discovery that the name
of the Amorite lady in Seal No. IV is identical with that of
the wife of this priest as preserved in the Vedas.
The reputed words of his hymns to Indra and his Fire-
and Sun-horsemen, the As'win (the Aesw of the Briton coins),
sung on the Indus about 5000 years ago, are still preserved
in the books of the Rig Veda. Thus :
" Bountiful Aswins, by whose aid the cloud shed sweet rain
For the far-famed merchant Aus'ija—
Wherewith ye helped Kakshivan, singer of your praise. 8
“ Aus'ija shall call for you The Thunderer (Indra) . . .
Sindhu, giver of famous gifts, giver of fair fields,
Listen with all your waters! 8
“ I celebrate these praises of Bhavya’s son (my king),
Dweller on the bank of Sindhu ... I Kakshivan.” *
1 Sanskritists have assumed that this name is a matronym, derived from
Vsi'j, a slave-girl, and meaning “ son of Us'ij "; but it now seems, as we
shall see, to have a different meaning.
2 R.V., 1, 112, 11 ; " merchant ” is vanij.
8 lb., 1, 222, 5-6. 4 lb., 1, 126, 1-2.
42
AUSIJA’S ANCESTRY, HISTORY AND TITLES 43
" Aus'ija " was a name or title of more than one Fire¬
worshipping Aryan Vedic priest. It is applied as a patronym
to the son of Kakshlvan in the Vedas. The Fire-priest
Dirgha-tamas, sumamed Gotama, a priest of King B'arata,
and a reputed ancestor of Kakshlvan, who lived several
generations before the rise of the Panch-ala dynasty about
3100 b.c., is also called “ Aus'ija ” in one of the Epics,
and in post-Vedic literature, but its application to him
appears due to a confusion by later Brahmans, as we shall
see later on.
The “ Aus'ija ” of the Sindhu Valley, " the far-famed
merchant " and Fire-priest, was a “ Khattiyo ” (or Kshat-
triya), i.e., Khatti or Hittite and of the Kas'i clan. As a
Vedic priest of Indra he is often called or calls himself merely
“ Aus'ija,” 1 * * but is identified with " Aus'ija Kakshlvan ” of
other hymns,’ who also invoked Indra and his Fire and
As'wins, and is the reputed author of several hymns of the
Rig Veda, 8 and is called the son (or descendant) of Pajra. 4 *
Aus'ija Kakshlvan resided on the Sindhu or Indus, and he
sings there the praises of the magnificent bounty he received
from his patron " King Svanaya, son of Bhavya, dweller
on the bank of the Sindhu, unconquered king.” 6 This
bounty comprised a hundred necklets (necklets were un¬
earthed with several of the seals), ten chariots with " forty
horses decked with pearly trappings, and sixty thousand
kine.” * He lived to the age of a hundred, and married
in his old age the maid “ Wricaya,” 7 which name, or rather
title, is actually preserved on the seal of the Amorite lady,
Seal No. IV. He had a son (or descendant) called Rijiswan,
also bearing the patronym of Aus'ija, 8 and another son
named Sukirti.*
1 R.V., 1, 112, 11 ; 1, 119, 9 ; 122, etc.
8 76 ., 1, 18, etc., etc. 8 76 ., 1, 116-121, etc.
4 76 ., 116, 7 f. 6 76 ., 1, 126, 1 f.
4 76 ., 1, 126, 2-4. 7 76 ., 1, 51, 13.
8 76 ., 10, 99, 11. 8 M.K.I., 2, 452.
44 INDO-SUMERIAN SEALS DECIPHERED
He is usually associated, and associates himself in his
hymns, with King Haryas'wa B'army-as'wa (" Bhujyu ”)
and others of the famous Fire-worshipping kings of the
Panch(-alas), 1 thus presuming that he was a kinsman of the
latter, as indeed his title of “ merchant ” at a river-port also
suggests.
He has been confused by later commentators through his
name Aus'ija with his ancestor Dirgha-tamas, son of Ucathya,
who in later Epics was also called “ Aus'ija.” And his name
“ Aus'ija ” is supposed by Sanskritists to designate him as
" Son of Us'ij the slave-girl,” who was supposed to be the
wife of Dirgha-tamas, and the mother of Aus'ija Kakshivan ;
though this defeats the view that Dirgha-tamas also bore
that title (Aus'ija). Fortunately the actual seal of “ the slave-
girl Us'ij ” is found as Seal IV., from which we shall see that
Us'ij was evidently the wife and not the mother of As's'ias'
of this seal.
Dirgha-tamas, or " Tamas of the Deep ” was, as we
shall see, the grandfather of Uruas', and the " father ” (or
" forefather ”) of Aus'ija Kakshivan. He was a great
sailor, and of the Kas'i clan of Khattiyos. Although he
is not referred to as resident on the Indus, his seafaring is
repeatedly referred to in the Vedas. Thus:
" Dirgha-tama, Mamata’s 3 son, hath reached the tenth decade
of life,
He is the Brahma of the Striving Waters, their charioteer
(boatman) is he.” 3
His ancestorship of Kakshivan is also implied in the “ Gau¬
tama ” title for the descendants of Kakshivan—“ Gotama ”
being a surname of Dirgha-tamas, and latterly it was the
famous family name of Buddha, the Sakya Muni, or " Seer
of the Sakya tribe,” who was presumably his remote descend-
1 M.K.I., i, 112 ; n6 ; 117, etc., etc.
2 Mamata, his mother, significantly was a priestess " of the race of
B'rigu” (B.D., 4, n).
* R.V., i, 158, 6.
KANWA’S HISTORY AND TITLES
45
ant. His title as " Gautam Rishi ” or Gautam-the-sage,
is still common in the mouths of Hindus at the present day.
The priestly title of " Barugu,” applied to Aus'ija Kak-
shivan in the seal, now discloses for the first time the
Sumerian source of the Vedic Sanskrit name for “Fire-priest,”
namely, B'argu, or B'argava or B'rigu. These Sanskrit
variants of the same word denote a group of ancient Vedic
Fire-priests who were skilled in producing the sacred Fire-
offering by wood-friction, and they were largely Panch-alas. 1
This Sumerian root Bar, literally meaning a “ Bar (of
Wood),” is defined variously as " Wood, Fire, Flame, Fire-
god, Sun, priest or seer, exorciser, conjurer.” 2 3 It thus
explains its priestly meaning of " priest of the sacred Sun-
Fire production from Wood.” And “ B'ar-tari ” is still an
Indian name for shrines of perpetual fire. The process of
producing this sacred fire from the twin woods (Bar) is
described and illustrated in my former work. 8
His title of " Khds' " is the Sumerian for “ Seer or
necromancer,” 4 5 derived from Khas', " a cut twig ” or
“ cutting,” 8 presumably in the sense of twig-choosing by
lot for divination. This title recurs on several of the other
Indus Valley seals, XIII., XIV. and XVII.
Seal No. II. of “ Kan(-wa) the Barama ” (see p. 40) also
recovers for us the actual signet seal of another of the great
Aryan Vedic Fire-priests, and presumably also a Sumero-
Phcenician. It also discloses the Sumerian origin of the
priestly title of " Brahman.”
Kanwa and his descendants called “ Kanwa ” are often
named as priests and singers in the Rig Veda, and are
credited with the authorship of the eighth book of that
collection as well as with part of the first book. In those
1 E.g., Vadhry-aswa, Divodasa, Cyavana, etc.
2 M., 984 ; B., 1756. 1810 ; M., 998 ; B., 1802, 1841, 1844.
3 W.P.O.B., 291-2 f.
1 B., 4685-8. It has the infixed " Death ” or “ Fate ” sign.
5 lb., 368 f.
46 INDO-SUMERIAN SEALS DECIPHERED
hymns the Kanwas invoke Indra, his Fire and Sun with
his horsemen and the Maruts. Thus they sing :
“ Praise nought besides, O friends; so shall no sorrow trouble
you—
Praise only mighty Indra, when the mead is shed.
And say your praise repeatedly. 1
Skilled in fair rites, with Soma (mead) pressed.
The Kanwas make light to Thee, O Fire 1 ” 2
Kanwa is celebrated along with Uruas' (B'ujyu) by
Aus'ija Kakshivan, 3 and thus must have preceded the latter.
The Kanwas and Aus'ija’s descendants were not rival
priests, for Aus'ija and the Bhrigus are praised by Kanwas.
Thus:
“ The Bhrigus are like the Sun, like the Kanwas,
And have gained their heart’s desire.” 4
So also the Kanwas repeatedly celebrate Uruas' (B'ujyu)
and other Panch-ala priest-kings."
" Kan-wa," we have seen,’ is written with the signs of
“ vessel ” (or " can ”) and “ ear ", and thus apparently
meaning " Vessel of the Ear (of God),” a fitting title or name
for a seer or diviner, or class of diviners.
Some at least of the Kanwas were priests of the Fire-
worshipping Aryans on the Sindhu River. It is a Kanwa
hymn which I cited on p. 8, invoking the Maruts (Amorites)
to “ guard Sindhu well and succour the Krivi in his need.”
And these Krivi or Syrio-Phcenicians are also the invokers
in a Kanwa hymn to the Sun-horsemen.’
Kanwa the First, who was a Khattiyo and not a Brahman,
is said in the Indian Epics to be the son of the B'arat king
Aja-midha, an ancestor of the Panch-alas. 8 Although the
archaic form of his seal-characters is not out of keeping
with so early a date, there seems no probability that the
1 R.V., 8, i, i. * 76 ., I, 44, 8.
3 76 ., i, H2, 5 f. 4 76 ., 8, 3, 16.
4 76 ., 8, i, 15 ; 4, 23 ; 5, 22 ; 32, 171, etc.
6 See foot-notes to Fig. 6. 7 R.V., 8, 22, 12.
» W.V.P., 4-140.
SUMERIAN ORIGIN OF TITLE BRAHMAN 47
Aryan kings mentioned in relation to Kanwa were on the
Sindhu thus early. The Kanwa of this seal was more prob¬
ably one of the later Kanwas. His title of Barama, or
“ Brahman,” seems to identify him with a descendant of
the " son ” of Kanwa I., who, according to the Epics, was
the first Kanwa " Brahman,” 1 though his father was a
Kshattriya of the ruling warrior race.
The title Bar-ama now discloses the Sumerian source
and meaning of the Sanskrit word Brahma or " Brahman ”
for priest. Bar=■“ Seer of the sacred Fire-producing
Wood ” (as above noted); and ama = “ lord.” 1 One of the
earliest Vedic applications of this term seems to be to
Dlrgha-tamas in the hymn above cited. But we have
seen that it is used by the Phoenician King Uruas', the
Haryas'wa of the Vedas and Epics, about 3100 B.c.
“ Kan-we ” or “ Kan-me ” significantly is also the name
of the priest of the next seal to be deciphered, Seal No. III.,
of the new finds in next chapter.
Fig. 33.—Gis'zax (Caxus). son of Dirgha-Tamas, and father of Uruas'
(Haryas'wa) watering the Buffaloes after taming them.
From seal of Sargon I.. about 2800 B.c., in De Clercq collection.
Note his leonine head, and duplication for symmetry.
1 W.V.P., 130, 140. Medhatithi, "descendant ” or " son ” of Kanwa.
And cp. P.I., 225 f.
* B., 4543. In Akkadian Baru — " seer, diviner, magician,” and is inter¬
preted as " the one who sees, beholds or discerns." Cp. M.D., 183.
VII
Official Signet Indo - Sumerian Seals from
Mohenjo-Daro and Harappa deciphered
AND TRANSLATED
Disclosing Signets of Kan-we ; of Slave-girl Sun-priestess
Usiz of Uriki (Vedic “ Us'ij-Wricaya,” wife of owner
of Seal I.); S'us'ena of Gus'a ( S'usin of Ur and
Indian " Sushena ”), Tax minister of Sagunu of
Agdu (Indian “ Daxa ” re S'akuni of Ayodhya
as Sargon of Agade); Sagara as Sargon I. ;
Damu the Guti or Goth, etc., etc .; and
Indian Epic versions of Sargon I.,
Gudea, Dungi, Bur Sin I. and
S'u Sin of Ur Dynasty.
The seals now deciphered in this chapter represent the
Official Signet Seals of the recently-found collections from the
excavations at Mohenjo-Daro and Harappa in the Indus
Valley—the Grave-Amulets of these finds, forming a separate
series, are relegated to the next chapter. As no information
is given in the official report as to which of the two sites
yielded the particular seals, the special site of each individual
seal cannot be stated at present.
The photographs of this second series of seals are direct
photographs of the seals themselves, and thus show the
hieroglyphs in the reverse form and direction from what
they would be in the seal-impression, in which they were
intended to be read. In our reading of these hieroglyphs,
therefore, it is necessary to turn the seal on its right side,
48
KAN(-WE) PRIEST OF KHAITISIG
49
when the hieroglyphs will appear in their due sequence,
but in reversed form, els will be seen by comparison with their
standard Sumerian equivalent signs in column 2 of the
decipherment tables. And in this reversed way, as on the
seals, I have accordingly transcribed these seal hieroglyphs
in the following decipherment tables.
Seal No. III.
Official Signet o/Kan(-we) priest of Khaitisig at E(din).
This seal (see Fig. 2, III.), the lower part of which with the
name of the city is wanting, is the signet of a " Kanwa ”
priest, who presumably was a different individual of that
group of priests from the holder of Seal No. II., in view
Seal Siuneriaii
Phonetic,
2.
KM
KANjGAN
JL-
\
W£(M^SIB'
—
*
AS
»
KHA, t|A
IS
e
ITI X
SIG 1 2 3 4
— •
TAB
nmu.
£(Diri)4
(A$J
Fig. 7. —Signet Inscription of Kan{-we) priest of Khaitisig at E(din).
Reads : Kan (-we) s'ib (or we) -as' kha-iti-sig tab e(din-as').
Transl. : Kart(-we) priest-enchanter of Khaitisig at the second e(din).
1. This sign in Sumerian (T.D., 430 ; B.W., 478) has ordinary phonetic
value of me, but m and w freely interchange, so that it might read we.
I have read it, however, by its other value of S'ib or " enchanter,” see text.
2. Sumer sign (T.D., 237 ; B.W., 51), with value iti.
3. T.D., 256.
4. This Bull on seal is not a buffalo, and therefore not the usual first
part of the compound " Edin ” sign ; but is the Gu or ' Har sign (T.D.,
74 ; B.W., 259) ; yet we have found in Fig. 4 that the unbarred horns are
also used in the Edin sign, column 2, lower sign.
D
50 INDO-SUMERIAN SEALS DECIPHERED
of the different variety of hieroglyph used for the first sign,
and the absence of the title “ Barama.”
The personal name here, as also in Seal II., is Kan —the
wa affix of the Sanskrit form of the name “ Kanwa ” we
have seen was not directly attached to the name in Seal II. ;
and although the second word-sign in this seal might possibly
read we, and thus give the name as “ Kan-we,” I have pre¬
ferred the more usual Sumerian value S'ib, “ enchanter,” which
I have shown is the Sumerian origin of our English “Sibyl.” 1
" Khaitisig ” appears to be the name of the city of Lower
Edin, as we shall see in Chap. X. on the Place-names. It is
possible, however, that this name represents the official title
of “ high-priest,” which is usually written " Khattesig ” in
Sumerian, though rendered by Assyriologists “ Patesi.”
The sign following " Khaitisig,” consisting of two short
horizontal lines, may read either “ two ” or " second,” or
“ the Sun ” ; a and it may be attached either to Khaitisig
or to the next following word " Edin ” (?). It thus may de¬
signate this Indus Valley Edin as " the second Edin,” and
we have seen that King Uruas' built " two Edins.”
“ Edin ” is probably the name of the shrine, fort, or city-
state name here, where the rest of the word-sign of this
compound place-name is broken off and wanting. For
although the bull here is not a buffalo, which with its cross-
barred horns usually form the first part of the name " Edin,”
we have seen in Fig. 4 (second column) that unbarred homs
also designate “ Edin ” in this compound monogram sign.
Seal No. IV.
Official Signet of Us'iz, the Slave-girl of the Sun, at Uriki.
The Vedic Us'ij or Wricaya, wife of Aus'ija (of Seal I.).
This critically important small seal (Fig. 2. IV.) con¬
clusively corroborates and complements the seal of Aus'ija
1 W.P.O.B., 243, 248. 4 See foot-note 5 to Fig. 8.
SEAL OF SLAVE-GIRL USIJ, SUN-PRIESTESS 51
the B'rigu or Fire-priest of Edin (Seal I.), whilst further
confirming the historicity of the Vedas and Indian Epics.
Seal
>?*
fr 3
SumfiTtatv
Fkflnetic
0 -
Oj -
>£> J >O r dlRjMEJ? 1 2
c
u 3 5u
GIM 3 4 5
■ 1
w 4
US,S?I
C=1
IZ
O-
e- 0 '-
SAMA3,T<VB y
*
GA
URI.ARI 6
?#
KI 7
AS
Fig. 8.— Signet Inscription of Us'iz, the slave-girl of the Sun at Uriki.
Reads : Tab mer-u gim us'-iz s'amas' uri-ki-as'.
Transl.: The Sister Meru, the Slave-girl Us'iz oi the Sun (-shrine) at Uriki.
1. This word-sign ordinarily reads in the linear script Tab (B.W., 144),
literally " two ” (and thus the source of the English " two,” Scots " twa,”
Skt. dwa or dva) and " second," and secondarily " brother or sister "
(M., 2449). But in the sacred "numeral” script, it means "the Sun,”
see foot-note 5.
2. This seal-sign seems a compound of the Spear sign (col. 2., T.D., 4 ;
B.W., 10, pi. 192) ; with the value Gir (B. 300) or Mer (B., 301), and the
attached sign of S'u (B., 8644) or U (B., 8645). It thus may read either
Gir-s'u or Mer-u.
3. The Sumer sign in col. 2 is from Manis'tusu (B.W., 501), with value
Gim, “ slave-girl ” (B., 11135).
4. This sign is not Nin (T.D., 335 ; B.W., 499), but a compound of Us'
(T.D., 469 ; B.W., 481) and Is (T.D., 402 ; B.W., 258) ; and cp. B., 5698
on value Is.
5. This pair of two short strokes may — tab, " two,” with meaning as in foot¬
note 1. But from a study of the " numeral ” script in this and others of
these seals, we shall find that in the Amulet series this linear " numeral "
script represents the archaic circles and crescents, with their religious
values. Hence this sign = " The Sun as S'amas' or Buzur or Man (B.,
9960, 9944, etc.) ; and here it seems to mean " of the Sun (-shrine).”
6. This seal-sign is clearly Uri (B.W., 316, pi. 83) with value Uri (B.,
7308) and in Assyrian “ Akkadu.” It has also value of Ari, i.e., “ Arya
or Aryan,” and is an epithet of Amorites (M., 5328 ; B.W., 316) and
Ur city.
7. The sign is clearly Ki (T.D., 254 ; B.W., 419).
52 INDO-SUMERIAN SEALS DECIPHERED
The personal name of " Us'iz, the Slave-girl at Uriki ”
on this seal is certain and unequivocal. The prefixed title,
however, in the word-signs 1-3 and the word-sign following
the name Us'iz (no. 7, see Fig. 8, column 2) being poly-
phonous, may be read variously. These (1-3) may read
either “ The Sister (or companion) of Girs'u ”—Girs'u
being the suburb of the capital of King Uruas' at Sirlapur,
containing the great Sun-temple there—or this group may
read “ The Mer-u (or ‘ Amorite ’) Sister ” ; whilst the seventh
sign may read either " sister ” or “ second ” or “ Sun
(-shrine).” If the reading is “ second,” it would imply
that there had been a previous holder of the name “ Us'iz.”
But be this as it may regarding the prefixed and affixed
titles, it in no way affects the certainty of the reading of
the personal name and place-name of " Us'iz, the Slave-girl
at Uriki.”
The name “ Us'iz, the Slave-girl at Uriki ” clearly dis¬
covers the Sumerian original of the Vedic name " Us'ij "
for the traditional “ slave-girl ” wife of the Vedic and Epic
seer Aus'ija Dirgha-tamas. On the other hand, her country
name of Uriki is clearly the Sumerian original of the Vedic
“ Wricaya ” (or “ of Wrica ”), the Vedic name for the wife
of Aus'ija Kakshivan (Seal I.), the “ son ” or " descendant "
of Dirgha-tamas. Thus in a battle-hymn to Indra, cele¬
brating the achievements amongst others of Aus'ija Kak-
shlvan’s son Rijiswan, the mother of the latter is named
Wricaya:
" To old Kakshivan, the mead-presser, skilled in song,
O Indra, thou didst give the youthful Wricaya." 1
" Us'iz ” of this seal, a name which so literally equates
with Vedic and Indian Epic “ Us'ij, the Slave-girl,” means
in Sumerian " The Message-giving enchantress ” ( Us')?
1 R.V., 1, 51, 13.
* This Us' is defined in the glossaries (B., 10557) as=Akkadian temu,
“ message decision edict," cognate with latnii " incantation " and tammaii ,
enchanter (cp., M.D., 356, 1167).
HISTORY OF SLAVE-GIRL USIJ 53
plus " Wood ” (Iz, 1 for divination ?). It was thus a fitting
name or title for an augur or oracular Sun-priestess of the
Edin temple of Dasi or Dias' (" Nin-gir-s'u ”) the Sumero-
Phcenician Sun archangel of Induru (or Indra) their One
Father-god, and the " Dias ” or " Tascio " of the Barat
Phoenicians on the Ancient Briton coins. 2 * 4 And she is
actually styled on her seed “ Slave-girl of the Sun.” And
Edin was called by the Sumerians, as we have seen, " The
Saki city (or land) of the Slave-girl,” wherein Saki is as
seen later the S'aka (or Sacae or Goth) Land of the Indus
Valley ; and it was also called by the Sumerians “ The city
(or land) of the Priest-queen of Bel.” *
If “ Us'ij ” was really the wife of Aus'ija Dirgha-tamas
and the mother of Aus'ija Kakshivan, and not the wife of
the latter, as the later post-Vedic legend alleges; and so
gave to Kakshivan his title of “ Aus'ija ” as a matronym,
meaning “ Son of Us'ij,” then she must have occupied a
higher position than the “ father ” Dirgha-tamas, great seer
though he was, and this would be explained by her being
the augur “ slave ” of Das'i or " Nin-gir-s'u ” at the Sun
temple in Edin.
It is therefore necessary here to relate this post-Vedic
legend that she was “ the slave-girl ” wife of Dirgha-tamas
and the mother of Kakshivan. This legend states that
Dirgha-tamas, a contemporary of King B'arata, if not his
son,* was the son of the Fire-priest Ucathya (or in other
Epics the son of King Kas'i), 5 and was expelled from S'arad-
want through a quarrel with his younger brother, and set
adrift down “ the river,” and was stranded in the Anga
country. There he was given by the king of that country a
slave-girl {dasi) from the royal household, by whom he had
1 B.W., 258. « W.P.O.B., 338 f.
* B.. 4532, wherein the word-sign Silag has the ideograph values of
“ Woman ” + " priest-queen ” (B., 3385), also Bel (B., 3378).
4 His brother was the " son ” of King Bharata, W.V.P., 4, 134.
1 lb; 4. 32 .
54 INDO-SUMERIAN SEALS DECIPHERED
as son, the seer Aus'ija Kakshivan, from whose title Aus'ija,
it is assumed by early Vedic commentators that his mother’s
name was " Us'ij." 1
This slave-girl’s name or title, however, in the Maha-
B'arata is Aus'inara, i.e., “ of Us'inara." 1 Now the Us'inaras
were a clan or tribe of S'aka people, who included the
S'ibi or Sivi tribe, usually identified with the " Sib- oi ”
tribe found by Alexander in the Upper Indus Valley at the
junction of the Ravi and Chenab, not many miles from
Harappa, and Alexander sold many of the captured Siboi
as slaves. Moreover, the early rulers of the Us'inaras,
according to the Epics, were descended from S'rinjaya,
who was a Panch-ala and founded a dynasty called after his
name. 8 As “ Amorite ” was a title of the sea-going Panch-
alas or Phoenicians, 4 “ the Amorite slave-girl Us'iz ” may
have been an Amorite princess prisoner of war captured by
the king of Anga and enslaved as Alexander did with the
Siboi, and restored to the Sumerian Amorite colonists at
Edin—though this Anga is not to be confused with the
later “ Anga ” name transplanted by later Indian Brahmans
to a district on the Ganges. By another account Dirgha-
tamas himself was the father of the Anga kings.” But the
title of " slave-girl ” was, we shall see later, “ slave or
servant vestal virgin of the Sun-temple."
On the whole, therefore, it would appear probable that
“ the slave-girl of the Sun, Us'iz,” of this seal, who bears
also the title of “ Uriki,” and thus equating with “ Wricaya,”
who was the wife of Aus'ija Kakshivan, was really the wife
of the latter, whose proper Sumerian name as found on
Seal I. was As's'ias', the source of the Sanskrit Aus'ija.
And that the later Brahmans, from the similarity of the
name As's'ias' to Us'ij the slave-girl, confused the two
names, and invented the legend of the marriage of Us'ij
1 B.D., 4, 21-25. 2 M.B., 2, 20, 802.
8 W.V.P., 4, 120, 144. 4 W.P.O.B., 216 f.
8 W.V.P., 4, 122.
SEAL OF SUSENA OR " GIMIL SIN” OF UR 55
to Dlrgha-tamas in order to explain the name " Aus'ija ”
as a matronym of “ Us'ij.”
On " Uri-ki ” as “ The city of the Amorites,” see Chap. IX.
on the Place-names.
The actual Grave-Amulet of this “ Slave-girl priestess of
the Sun " appears to be found in Seal XV., implying that
her tomb in Edin of the Indus Valley has been exhumed
in the excavations there.
The Death-Amulet “ seal ” of another Amorite Sun-
priestess called “ Nina ” from Smyrna, and written in archaic
Sumerian script of this or a still earlier period, has been
figured, deciphered and translated by me in my former
work. 1 And significantly she is designated therein by the
identical sign of " Uri ” or “ Ari ” for " Amorite," as in this
seal.
Seal No. V.
Official Signet of Prince S'us'Ena of Edin (or Agdu ? or
S'aki ), later King S'u-sin of the Ur Dynasty of
Mesopotamia
The Indian Epic Sushena the Kus'i-ka, “ brother ” of
Paras'u-Rama and great-grandson of
King Gadhi, the Sumerian Gudia
(" Gudea ”), about 2350 b.c.
This seal (Fig. 2, V.), with its associated new evidence
from the Indian Epics, is of first-class historical importance
for reconstructing several lost chapters in the history of
the Sumerians; and confirms still more strikingly the re¬
markable historicity of the Indian Epics as authentic
sources of new Sumerian history hitherto unknown to
Assyriologists.
It discloses, along with its associated Indian Epic tra¬
dition, important new history regarding the hitherto unknown
1 W.P.O.B., 257-8 ; 413-14.
56 INDO-SUMERIAN SEALS DECIPHERED
origin of “ Gudea’s Dynasty,” and the rise of the so-called
“ Third Dynasty of Ur,” which links up many isolated facts
in Sumerian monumental history of that period hitherto more
or less unaccountable. It discloses the proper form of the names
of the members of those two dynasties which have hitherto
been “ restored ” conjecturally, mostly in false forms, from
polyphonous word-signs, through want of a key to the proper
forms of the names which the Indian Epics now supply.
And it discloses the crown prince and successor of “ Bur Sin I.”
of the Ur Dynasty, like the son and heir of the Sumero-Phcenician
Uruas' or “ Ur-Nina ” long before him, as governor of the
tributary state of Edin in the Indus Valley about 2350 B.c.
There were four different princes or kings named
“ Sushena,” who are mentioned in the Indian Epics. Firstly,
is Sushena of the Kus'a dynasty, a maternal great-grandson
of King Gadhi, who I found was the famous Sumerian emperor
generally called “ Gudea,” but now seen to be properly
“ Gudia.” 1 Two others who seem rather legendary were
the sons respectively of the man-god Krishna and his father
Vasudeva; 2 and a fourth was a son of Parixit, a descendant
of Kuru. 3 This seal is seen to be the signet of the first
named ; and he proves to be identical with S'u-sin, S'u-as'-
sin, or Su-as'-en-zu the historical king of the “ Ur Dynasty,”
hitherto called “ Gimil Sin,” who reigned about 2350 B.c.
and presumably identical with S'u-s'e-en . . . who is men¬
tioned in a stele of King Silhak of Sus'a (Elam) who reigned
about or shortly after that same epoch 1 —Sus'a having
been tributary to the Sumerian dynasties of Ur, etc.
This S'us'ena of this seal is now seen to be the Sushena
of the Uru branch of the " Kus'a ” Dynasty of the Indian
Epics, the ancestry and members of which are recorded
therein as in the following genealogical table. From this
1 The second syllabic sign in " Gu-de-a ” has also the phonetic value of
di (cp. B., 6715.)
2 W.V.P., 5, 78 ; 4, no. 3 M.B., I., c. 94.
1 S.T., V., x-xi.
SUSENA’S IDENTITY WITH " GIMIL SIN” 57
table it will be seen that the “ Ur Dynasty ” of Dungi
branched off from the Kus'a main line with the marriage
of Gudia’s daughter to “ Uru-Ricika,” a B'rigu Fire-priest,
Seal
Sum.ertan
Ffumetic
)
«
V SU
xm>
v I
SE
EN
AjUMUN* -
Z AS,SAG 3
GUGA.TU
is®
►§§-
SA, AG 5
4
DU 6
—
4AS)
Fig. 9.—Signet Inscription of S'us'ena prince of Edin
(or Ag-du ? or S'aki ?) Land.
Reads : S'u-s'e-en-'a sag gu edin (or ag-du or S'a-ki)-as.
Transl. : S'us’ena prince of Edin (or Ag-du or S'aki ?).
1. On this Wheat-ear sign, cp. B.W., 323 and 175, and pi. 43 and T.D.,
519, Appendix. On its S'e value, B., 7433, 4403.
2. T.D., 209 ; B.W., 354. Its value 'A (B., 8285) and Umun or S'umun,
" prince or lord ” (B., 8284 and 9478). This S'umun appears to be Sumerian
origin of Sanskrit S'wamin “ a lord.”
3. This broken sign seems clearly T.D., 176; B.W., 291, i.e. Zag or Sag
" prince ” not " king " (B., 6468.) It is not T.D., 175, as it has two trans¬
verse bands and is not reversed.
4. Gu or Ga as in Seal IV., “ shrine or dwelling,” but here presumably
part of proper name.
5. This sign is clearly S'A or AG sign (T.D., 52 ; B., 2774). The vertical
median stroke first appears in Gudea period (B.W., no).
6. T.D., 235 ; B.W., 417, with value Du. It might also be Ki, "land
or city.” T.D., 254 ; B.W., 419.
who established a new dynasty, and who is seen by the next
table to be identical with the founder of the “ Ur Dynasty,”
namely, " Uru-as’-zikum," hitherto read as " Ur Nammu ”
58 INDO-SUMERIAN SEALS DECIPHERED
or “Ur Engur,” and the father of “ Dungi ” or S'amu-Dukgin
—the “ Jama-Dagni ” of the Indian Epics. The Kus'a line
of kingship ended with this marriage of Gudia’s daughter
to Uru, as Gudia’s son Vis'wa-Mitra became a devoted Sun-
priest ; and the use by S’us’ena of the title “ Gus'a ” on
his seal (if it be there), appears to be in a territorial sense.
Genealogy of “ Kus’a ” and " Uru" Dynasties from,
Indian Epics . 1
Kus'a, founder of Kus'a or Kus'ika Dynasty, s. of Balaka of
Jahnu line.
Kus'amba or Kus'ika, his son.
Gadhi [Gudia or " Gudea "] his son.
Vis'wa-Mitra, son, Satya-watl, daughter, married sage Uru-Riclka
became Sun-priest, B'rigu.
who opposed j
human sacrifice. Jama-Dagni the B'rigu, son, m. Renuka.
Paras'u-Ram, Rumanwat, Sushena, Vasu, Vis'wa-
Vasu.
The following King-list of “Gudea’s” (p. 59) and the "Ur”
Dynasties from the Indian Epics, 2 compared with the names
in the Sumerian King-lists and monuments, again shows
how much more faithfully the Indian Epics have preserved
these Sumerian names than those as “ restored ” by
Assyriologists.
This comparison discloses among other things the Sumerian
name for the founder of Gudia’s dynasty was Kus’ as
recorded in the Indian Epics; and that the founder of
the “ Ur” Dynasty, Uruas'zikum of the Sumerian was Uru-
ricika of the Indian Epics, which make him the son-in-law
of Gadhi or Gudia.
It also would appear that " Uruas’-nin Girsu," the fourth
on the list, the so-called king “ Ur Ningirsu of Ur,” was a
queen and not a king. This position is occupied in the Epic
list by the daughter of Gadhi (Gudia), whose personal name
1 W.V.P., 4, 15 f., 28. 2 See note I.
GUDEA AND UR DYNASTY IN INDIAN EPICS 59
King-list of" Gudea’s ” and " Ur" Dynasties
from Indian Epics compared with Sumerian.
Names in Indian Epics.
Names in Sumerian.
As revised by me.
As read by Assyri-
ologists . 1
1. K'us'a, s. of Balaka.
Uru-as'-ba Kus'.
Ur-Bau.
2. Kus'ambha, s. of 1.
Khas'u a -ma’h-ia.
Nammakhni, s. of i.
3. Gadhi, s. of 2.
Gu-di-a.
Gudea, s. of 2.
4. Satya-wati, daughter
of 3-
Uru-as'-nin Gir-su.
Ur-Ningirsu, s. of 3.
5. Vru-Ricika, husb. of 4.
Uru-as’-zikum.
Ur - Nammu (Engur)
founder of Ur Dynasty.
6. Jama -Dagni, s. of 4
and 5.
(S'amu) 3 Duk-gin.
Dungi, s. of 5.
7. Paras'u Rama, s. of 6.
Bur-as’-sin (or Pur-
as'-sin).
Bur Sin I., s. of 6.
8. Sushena, br. of 7.
S'u-as'-sin (or -en-zu)
Gimil Sin.
was Satya-wati, and who afterwards married the B'rigu
priest Uru who founded the “ Ur ” Dynasty, and became
the mother of Dungi. The title “ Uru-as'-nin Girsu ”
means “ The lady (nin) of Uruas’ (a title of the solar angel
Tasi) at Girsu ”—Girsu being the suburb of Sirlapur, where
were situated the chief temples. This would explain why
Uruas'-nin-Girsu is found to be styled on monuments
“ patesi (or priest or priestess) of Sirpurla,” as she was
apparently the solar priestess there under her father Gudia ;
it would also explain how (presumably after her marriage to
Uru) she is styled " priestess of the god(dess) Nina,” and how
1 Cambridge Anc. Hist., Babylonia, 1924, passim.
3 This word-sign in Sumerian has values Sim and Nam and one which
is lost. As Akkadi synonym has Khas'u, I have adopted this value.
3 Dukgin has the prefix As' " Lord ” = divine ” or " heaven,” which
has Akkad value S'amu, which has evidently been adopted by the Sanskrit
as not infrequent, thus showing " Semitic ” influence.
6 o INDO-SUMERIAN SEALS DECIPHERED
she presented a beautiful carved votive-offering of a lady’s
coiffure in diorite to a “ goddess,” now in the British Museum.
It would thus appear that Gudia, by his well-known over-
zealous devotion to religion, made both his son (Viswa-
mitra) and daughter religious devotees, and so lost his
kingdom for his dynasty.
“ Bur Sin I.,” properly Bur as'-Sin or Pur as'-Sin, is dis¬
closed as the historical original of the fanatical reactionary
Paras'u Rama of the Indian Epics, who killed his mother
(presumably a Sun-worshipper), and massacred the Sun-
worshipping “ Khattiyo ” princes of the " Haryas'wa ”
and other contemporary dynasties. And he is still regarded
as a popular hero amongst Indian Brahmans for raising
the Brahman caste above the “ Khattiyo ” or ruler caste,
by means of his axe, which he is represented in a common
modern picture of his effigy as carrying (see Fig. io) ; and
his name Paras'u is rendered by Brahmans “ axe.” In
calling the second part of his name Rama instead of ” Sin,”
it would seem that the later Indian Brahmans who edited the
Epics intended “ Rama,” ordinarily meaning in Sanskrit
" dark, black, night,” as a synonym for the Sumerian Sin,
meaning “ the Moon,” of darkness, or to connote his “ black ”
massacre.
Paras'u Rama, although made by the later Brahmans a
black incarnation of the Sun-god Vishnu, has little of Sun-
worship is related of him. The hymn ascribed to him in
the Vedas 1 is mainly an invocation of various female
deities, including B'arati and Night and Morning ; and also
refers to his offering of human sacrifices, 2 which was abhorrent
to Sun-worshippers. He is thus seen to have been a reaction¬
ary priest-king who incorporated in his religion the debasing
matriarchal worship of the ” Semitic ” Chaldean aborigines
with female deities and bloody sacrifices. This explains his
massacre of the Sun-worshipping Haryas'was, and his in-
1 R.V., io, no. 2 76 ., v, io,
PARASU-RAM AS "BUR SIN” OF UR 61
veterate hostility to Gudia’s son the solar priest Viswa-
Mitra, who is specially represented in the Epics as opposing
Fio. io.—Paras'u Rama or " Rama of the Axe” (Bur-as' Sin, or Pur-as'
Sin I., of Ur Dynasty).
As slayer of Haryas'wa's line of Kings and exalter of Brahmans.
(After an eighteenth-century picture in Moor’s Hindoo Pantheon.)
62 INDO-SUMERIAN SEALS DECIPHERED
the human sacrifice of the Uru Dynasty. The records of
“ Bur-Sin I.,” which are still extant on the monuments, are
in keeping with this character; for although he repaired
the ancient Sun-temple at Nippur he devoted his energies
chiefly to the Moon cult and its goddesses at “ Ur of the
Chaldees,” which is now being excavated with rich historical
results by the joint expedition of the British Museum and
the University of Pennsylvania under Mr. Wooley.
The name " Dungi ” appears in the Indian Epics as
“ Dagni " with the prefix “ Jama,” so as to read “ Jama-
dagni.” This shows that the Sumerian name should be read
Duk-gin , 1 though the later Brahmans seem to read into it
some meaning by the Sanskrit word Agni, “ Fire ” (from
the Sumerian Ag= " Fire within ”), as Fire was an essential
part of the B'rigus’ cult. The prefix “ Jama ” apparently
represents the Sumerian prefix As' usually employed by
Dungi, and meaning, as we have seen in Mudgala’s seal,
" Lord ” (also “ divine and heaven ”), and it has the Akkad
synonym of S'amu; so that Dungi would appear to have
been called by his Semitic, Chaldee subjects and by the
Chaldee followers of his son Paras'u Rama " S'amu Dukgin,”
from which the later Brahmans made “ Jamadagni.”
S'us'ena of this seal is thus proved to be Sushena the second
son of " Jamadagni ” of the Indian Epics, and identical
with King S'u-sin or S'uas'-sin or S'uas'enzu of the Ur
Dynasty, and also identical with the “ S'us'ena " of the state
of the Sus'a king afore-mentioned, especially as we find that
King “ S'u-sin " or " Suas'sin ” of this Ur Dynasry was
suzerain of Sus'a.® And he is disclosed in this seal with
the title of " Prince of Gus'a ” as governor during the life¬
time of his father Dukgin,® of the tributary Edin district
of the Indus Valley, about 2350 B.c. The finding of his
signet in the fort of the Indus Valley, in view of the fact
1 The sign “Dun” reads also "Du-wA" or Duk (cp. B., 5912).
* His brick inscription was found at Sus'a (cp. K.H.S., 284).
8 He is made grandson of Dungi by Assyriologists.
SARGON I. AS SAKUNI OF INDIAN EPICS 63
that he afterwards reigned as king of Ur in Mesopotamia,
presumes that he had probably given it to a deputy-governor
to stamp official documents, and it afterwards was preserved,
like that of Sarogon I. (Seal VII.), as a royal heirloom
there, in Edin.
The place-name on these seals with the Bull sign for
“ place or land or dwelling ” is not always " Edin,” as we
have found in Seal IV. In this case though the two signs
following the Bull very probably mean “ Edin,” they also
may read “ Ag-du ” or “ S'a-ki ” Land, as seen in the de¬
cipherment table (Fig. 10). And we shall find that " S'aka
Land ” (the “ Saki ” of the Sumerian) was a title of the
Indus Valley.
Seal No. VI.
Official Signet of Tax, " minister o/Sirgana of Agdu ”
(Sargon I. of Agade).
The Vedic and Indian Epic Daxa ( Dakska ) re S'akuni
or Sagara of Ajodhya (as Sargon I. of Agade).
This small seal (Fig. 2, VI.),the finest of the series in artistic
skill and technique, and thus presumably one of the later,
is one of the most critically important historically of the
whole series, for it appears with certainty to reveal, by the
actual signet of his governor, the great world - emperor
" Sargon I. of Agade ” as the suzerain of the Indus Valley
about 2800 b.c. to 2750 b.c. ; just as we have found was
Uruas'-the Khad through his son’s seal. And we now
realize for the first time fully the truth of the claim by Sargon
in his contemporary monuments, wherein he styles himself
“ Emperor of the Four Quarters of the World,” " Lord of
the lands of the Lower Sea (Persian Gulf and Arabian Sea)
and of the Upper or Western Sea (Mediterranean), and of
the T iw-lands beyond the Western Sea ”—the Tin-mines
of the Cassiterides and Cornwall in Ancient Britain. 1
1 W.P.O.B., 160, 216 f., 413 f.
64 INDO-SUMERIAN SEALS DECIPHERED
The critical word-signs here are those forming the two
names of " Sir-gun-a ” or “ Sa-gana ” for “ Sargon I.”
and of " Ag-du ” for “ Agade ” his capital. Their Sumerian
word-signs with their phonetic values have been authenti¬
cated in the foregoing decipherment tables and foot-notes.
If the place-name is “ Edin ” it is in series with the seal of
Uruas' (or Ur-Nina) as king of Edin.
The name " Sargon I.” for the famous ancient world-
emperor is adopted by Assyriologists in order to equate it
with the Hebrew name for a later namesake, the Semitic
Assyrian king “ Sargon ” of the Old Testament, who sent
the Jews into captivity in the eighth century b.c. The
ancient emperor, however, spelt his name on his own monu¬
ments, of which a few survive, as “ S'ar-gu-ni ” or Sar-ga-ni
or " Sir-gu-ni." And later Semitic scribes wrote his name
as " S'ar-ru-ki-in ” and S'arru-gin, in which latter the first
syllabic sign is given its Akkadian Semitic value, from
which it is assumed that Sargon I. was a Semite, instead of
merely that the scribes themselves were Semites. For
" Sargon I.” we shall find was one of the most celebrated
Aryan emperors, and an Aryan Vedic king like “ Ur-Nina,”
“ Gudea,” Dungi, Bur Sin, etc.
Over twenty years ago, I observed in comparing the Indian
Epic lists of the Ancient Aryan kings with the Mesopotamian
King-lists that the great Aryan king " S'akuni,” occupied
a relative position in the “ Lunar ” version of these lists
corresponding to that of “ S'ar-gu-ni ” in the Mesopotamian
King-lists. Moreover, the leading kings before and after
Sargon I. were generally similar on both lists ; and S'akuni’s
" son ” or " descendant ” was “ Karamb'a,” which suggested
some resemblance to " Naram-Sin ” of Assyriologists, who
for long called him the “ son ” of " Sargon I.,” though now
he is found to be his grandson, and the most famous of
Sargon’s " sons ” or descendants.
Later, on revising at first hand from the Sumerian and
SEAL OF SARGON’S MINISTER, TAX OR DAX 65
cuneiform texts the readings of the Mesopotamian king’s
names as restored by Assyriologists, I found that the name
read by them as " Naram Sin,” also reads by other recognized
values for the syllabic signs of that king’s name “ Ka-ra-
am-ba,” and thus absolutely equates with the name in the
Indian Epic King-lists for the “ son ” or “ descendant ” of
Seal
Sumerian
Phonetic
1
tax.takh.lax
r. 8 i 1
SA.SIR, GAL 1 2 3
ttthih
GUMO.GANAf
=t>
gu,ga,har
m-
AG.SA 4
DV, S
V
AS
Fig. 11.—Signet Inscription of Tax (or " Dax ”) minister of
Sirgana of Agdu (Sargon I. of Agade).
Reads : Tax tax sa-(or sir)-gan-a (or gun-a) gu ag-du (or S'a-ki or
Edin)-as'.
Transl. : Tax, the minister of Sir-gana (or Sa-guna) of the Land at
(?) Agdu (or S'aki or Edin).
1. B.W., 278, Manis'tusu. Tax value, B., 6165.
2. This plumed Crown sign I have found with stem at one end several
times (thus in Mudgala’s seal, Fig. 5). On Sa value, B., 6839. It has
also value Sir, cp. signs in definition in B., 6839, with 9519, and 9521.
3. This sign seems certain. It is a mannerism with the lapidary of this
seal to not join up the transverse lines, cp. signs 1 and 2. On gunu value,
M., 2011 ; and kar, B., 3813.
4. Gu or 'Har=“ Lands,” see before.
5. This sign seems a variant of du. I have added for comparison sign
T.D., 210; B.W., 355, value Akh (B., 8290), but it is unlikely, as it has no
meaning of " fort, city or land ” like the analogous sign on all the other seals.
King S’akuni. This identity was not confined merely to
the external form of the name, but as I find is usual in these
Sanskrit names derived from the Sumerian, it extended also
into the constituent syllables of this Sanskrit name. Thus I
observed that the syllabic word-sign ba, which in Sumerian
has the meaning of “ Moon,” has in Sanskrit ba the meaning
E
66 INDO-SUMERIAN SEALS DECIPHERED
of " lunar mansion ” and b'd " to shine.” And Ka, which
has a Sumerian value of Na, meaning “ no ” or “ not," is at
least in the Akkadian a pronoun suffix, like the Ka in San¬
skrit, which is a pronoun suffix especially in negative sentences,
and also a suffix of diminution, i.e., in a negative direction ; 1
whilst Na in Sanskrit as in Sumerian = “ no ” or “not.”
Again Am(a) in Sanskrit means “ strength,” * just as this
Am or Ama in Sumerian means “ strength.” * Again Ra
in Sanskrit = " acquiring,” 4 and in Sumerian = “ seizing,”
i.e., “ acquiring.” 5 Thus the identity of " Karamba ” in
Sumerian and Sanskrit is complete; and it shows that the
authentic form of the name for Sargon’s famous “ son ” or
“ descendant ” is not " Naram Sin,” but “ Karamba."
Moreover, in the “ Solar ” (or Sun-worshippers’) version
of the Indian Epic lists of these Early Aryan kings, wherein
the kings often bear different (solar) titles from those on
the Lunar lists—parallel to the different and additional
religious titles borne by the Ancient Egyptian kings as “ son
of the Sun ”—in precisely the same relative position as
occupied by S'akuni in the Lunar lists comes the great
“ world-emperor ” Sagara of Ajodhya or Ayodhya, the record
of whose vast conquests generally resembles that of S'arguni
or Sargon I. of Agade *—which latter city-name appears to be
represented by the Ajodhya or Ayodhya of the Indian Epics.
This “ Sagara ” form of King S'arguni’s (or Sargon’s)
name is actually found on his own Indus Valley seal, the next
of the series (VII.). Now the “ son ” of Sagara in the Solar
Indian Epics is " Asa -Manjas," who apparently corresponds
to Sargon’s eldest son the “ Manis’-tis’s'u or Manis’-tusu ”
of the Mesopotamian King-lists and inscriptions. 7
The identity of “ Sargon I.” of Agade with the “ Sagimu ”
1 M.W.D., 240. 2 76 ., 80. 8 M., 3059.
4 M.W.D., 859. 6 B., 6353. 8 W.V.P., 3, 291 f.
7 The prefix Asa means in Sanskrit "shining," and thus may represent
the usual A s' or "Lord” prefix in Sumerian kings’ names, especially as
that word-sign has pictograph of the rayed Sun, i.e. " the shining one,"
see Seal V.
HISTORY OF DAXA OR DAKSHA
67
or " Sirgana ” of this Indus Valley seal on the one hand,
and with the Aryan king S'akuni or Sagara of Ayodhya or
Ajodhya of the Indian Epic King-lists on the other hand,
is thus practically established.
The personal name of the “ minister " owner of this seal,
“Tax," identifies him probably with "Tax (or Dax)-the-
Goth,” the father of the owner of Seal No. VIII., and with
the Indian Epic prince Daxa, son of Citrasena, son of Narish-
yanta of the Solar line, whose descendants are called S’aka , 1
i.e., Sacae or Getae or Goths ; and thus would account for the
owner of that seal (No. VIII.) being called “ son of Dax,”
and being styled therein Guti or “ Goth.”
Two lines of descendants are ascribed to Narishyanta in the
Epics, possibly owing to descent from two different sons. As
the " son ” of the Solar Manu, his descendants are Citrasena,
Daxa, Midhuas (of Seal XIV.) and others to Satya-s'ravas *
(of Seal XVIII. ?). Whilst as son of the Solar-line emperor
Marutta (a Sumerian title for Morite or Amorite) * his
descendants are Dama (of Seal VIII.) and others down to
Trinabindu, father of Vis'ali; 4 and Trinabindu was succeeded
as " arranger of the Vedas " by a Daxa}
From the agreement in the personal names in several of the
following seals with those in the minor dynasty of Daxa’s
ancestor, Narishyanta, it seems possible that after Sargon’s
death the minister Tax of this seal, or his son, set up a petty
independentor semi-independent dynasty in the Indus Valley,
although they are nowhere called " king ” on their seals.
In this view, the Epic statement that the mythological
Daxa (i.e., Tascio) married the Asikni River,* i.e., the Bias
tributary of the Indus near Harappa, and that his descend¬
ants were called " Haryas'was,” 7 may be based on a memory
of the presence of this Tax or Daxa minister of Sargon I.,
1 W.V.P., 3, 336. 2 lb ., 3, 335,
8 W.P.O.B., 216, 243 f. * W.V.P., 3, 245.
6 lb., 3, 335. 6 lb ., 2, 12.
7 lb ., 2, 12 f.
68 INDO-SUMERIAN SEALS DECIPHERED
and of his sons in the Upper Indus Valley, and of his pre¬
decessor Sumerians there, the “ sons ” of Haryas'wa—the
Sumerian emperor Uruas' (or "Ur-Nina”), founder of the
first Panch(-ala) or Phoenician Dynasty, with his capital
at the seaport of Lagash or S'irlapur on the Persian Gulf.
" Ag-du ” appears to be a possible reading of the place-
name on this seal, rather than " S'a-ki ” or “ Edin.” The
composite sign for the latter name " Edin ” we have seen
consists of the three signs Ga or Gw, “ dwelling-place ” or
“ land,” Sir (or E ?) and Du (or Dun ?) ; and that the
initial Ga or Gw, " dwelling-place ” or " land ” evidently
takes the place of the later prefix Kur “ land ” or Uru
“ city ” ; and that the name of this city proper as Agdu,
S'aki or “ Edin ” is given in the last two word-signs. Treated
in this manner we get for this word-sign the value Ag-du , 1
which would thus seem a dialectic form of " Agade,” which
is supposed to be the source of the later Assyrian " Akkadu.”
The previous seal of S'usena may also have this same reading
for its place-name.
Seal No. VII.
Official Signet of King Sagara, or Sargon I. of Agade.
The Epic King Sagara of Ayodhya.
This seal (Fig. 2, VII.) is of first-rate historical importance
for both Indian and Mesopotamian history, as it is disclosed
as the actual seal of the great emperor Sargon I. of Agade,
under his solar Indian Epic title of “ Sagara,” as detailed
under the previous seal of his " minister Tax.”
It would appear that that great emperor, in the course of
his world-wide conquests, actually visited his colony of Edin
in the Indus Valley, or “ S'aka Land,” as it is called in the
Indian Epics; and that he left his seal in the hands of
1 The Du and Ki word-signs are almost indistinguishable in some of
their early forms.
SEAL OF SARGON AS SAGARA
69
his governor there to stamp official documents. This would
now explain more fully than has hitherto been known or
suspected the real basis of fact on which Sargon I. claimed
the title of “ Lord of the Lower Sea ” (the Persian Gulf and
Indian Ocean).
Seal Sumerian
Phbnetic.
sag,zag'
ARA 1 -
iEDh -tun
TUB, DUB 3
ga,tu
AQ.SA 4
DU ?Q<0
AS
Fig. 12.—Signet Inscription of Sagara of Agdu (S'aki or Edin ?).
Reads : Sag-ara dub gu-ag-du (or S'a-ki or edin)-as'.
Transl. : Sagara, the tablet of, at land of Agdu (or S'aki or Edin).
1. Sumer sign, T.D., 176; B.W., 291. Sag "prince," B., 6461; with
Akkad value S'arru " king ”; B., 6503— i.e., same value as first part of
Sargon or S'aru-kin’s name.
2. T.D., 177 ; B.W., 261. Ara value, B., 5775.
3. B.W., 157 ; T.D., 385. Dup " tablet ” = Akkad Tuppu, B., 3935.
4. This may read either Ag or SA.
5. May read either Du or Ki.
The place-name here appears to have as its first sign the
word-sign Ag or S’a, rather than that of “ Edin ” ; whilst
the second sign may read either du or ki, in which these form
an essential portion of the place-name, and not mean merely
" fort ” or “ land ” or “ city,” as the “ land " or " dwelling ”
element is the first sign Ga or Gu. In favour of the reading
S’aki is the fact which we have seen that this was a Sumerian
70 INDO-SUMERIAN SEALS DECIPHERED
name for the “ Edin temple of the Slave-girl,” and it is
clearly the equivalent of the Indian Epic S'aka or " The
Land of the S'akas,” an Epic title of the Indus Valley, as seen
later on.
There is, moreover, the fact recorded of King Sagara in
the Indian Epics that he conquered the S'akas. 1 And it is
farther recorded therein that as a punishment, “ he com¬
pelled the S'akas to shave the (upper) half of their heads,” 1
an outrageous punishment for a people who prided themselves
as the Sacae or Goths did in their long locks.
Seal No. VIII.
Official Signet of Damu (or Gudama) the Guti or “ Goth "
son of Dax the 'Har(-ri).
The Epic Dama of the Daxa line of S'akas (or Goths).
This seal (Fig. 2, VIII.) appears to be the signet of “ The
Warrior Damu" who was probably identical with the Epic
prince Dama of the line of Daxa the S'aka, referred to in
the notes on Seal VI., and who was possibly the owner of
that seal.
The personal name as seen from the decipherment table
may read " The warrior Damu," and this appears to be the
reading intended, in view of the patronym Dax and the
ethnic title " Guti " or " Goth.” If the first word-sign Gu
is taken as the first syllable of the name, the latter would
read Gudamu, which equates with the Vedic and Epic name
“ Gotama,” a title of the seer Dirgha-tamas (or “ Aus'ija ”),
who has been referred to in Seals I. and IV. ; and whose
descendants, the Aus'ijas, were also called " Gotamas,”
and are found in the Indus Valley seals; and the name is
spelt “ Goiama " in the Burmese Pali, as the family name
of Buddha, the seer of the S'akya tribe. “ Gddama ” (as
1 W.V.P., 3, 291 f.
a lb., 292.
SEAL OF DAMU THE GOTH 71
" Gamdama ” with its nasal m must have read earlier) was
the name of a man in Vedic literature, who bore the title
of “ Eka-Yavan,” 1 2 3 i.e., “ The Ionian,” and thus was pre¬
sumably an early Goth.
His patronym of Dax or Tax equates with name of the
Seal
Sumerian
Phonetic
c*
GU,GUT,HAR
(g)
MUD.ZMMi/ 1
a$Ho, 1
GU,GUT,H*R.
h0>
TI,TU,TAX,CA
MAR, 1
3
DAX,TAX.TAKH
as Noil
GU.GUT.yAR
Fig. 13.—Signet Inscription of Damu the Culi son of Dax the 'Har(-ri).
Reads: Gu(t)-damu gu-ti mar-dax (or -tax) gut (or har).
Transl. : The warrior Damu, the Cuti son of Dax (or Tax), the 'Har(-ri).
1. This sign of the Egg and Chicken (or Goose) is written in Sumerian
with egg outside chicken, see col. 2, from T.D., 36; B.W., 88. It has
meaning of " bear children, family or kin " and ordinary value Mitt or Mud.
But it has Akkad value of Damu " family or kin ” (B., 2276-7) ; and
Damu is Sumerian for " child, son and daughter.” It is thus probable
that this sign had the Damu value also in Sumerian. In any case the
Sanskrit, I find, frequently adopts the Akkad value of Sumerian words
(W.P.O.B., 324, etc.); and this Damu value brings it into relation with the
Dax patronym of the seal.
2. This " Son ” sign of a young animal in Sumerian, in col. 2, is from
Khamurabi’s Code, B.W., 392.
3. Sumer sign, T.D., 59; B.W., 182, period of Lugalzag.
owner of the previous seal (VI.), and with the personal
name Daxa of the Vedas and Epics. In Vedic literature is a
prince named Daxa, sumamed "The Hill-man” (Parvati),
and two teachers of that name,® and in the Epics also is a
Vedic teacher Daxa,* who may be one of these. Thus his
1 Cp. M.K.I., 1, 118, 226. * 76 ., 335.
• W.V.P., 3. 35, nr.
72 INDO-SUMERIAN SEALS DECIPHERED
patronym along with his ethnic title of Guti appears to
identify him with Dama, the “ descendant ” or “ son ” of
Narishyanta the S'aka (or Goth) before mentioned, of whom
Daxa was also a descendant.
Of this Dama, descendant of Narishyanta, it is related in
an Epic 1 that his bride Sumana, daughter of King Dasarha,
was rescued by him from his rivals, one of whom, Vapush-
mat, in revenge killed the grandfather of Dama, named
Marutta, who had relinquished his kingdom and retired into
hermitage. Thereon Dama slew Vapush-mat and offered
the body to the manes of his " father ” as an obsequial
offering.
His tribal or ethnic title of Guti or " Goth ” is of great
historical importance as conclusively attesting his Aryan
racial character, and the presence of Goths in the Indus
Valley about 2750 B.c.
Seal No. IX.
Official Signet of As's'ias' the Kaz(-zi) at Edin.
Vedic Aus'ija the Kas'i (?).
This " As's'ias' the Kaz ” of this seal (Fig. 2, IX.) is
apparently a different member of the Aus'ija family of priests
from " As's'ias' the Khas' (or ‘ seer ’) ” of Seal I., who
bore the title of " Barugu ” or B'rigu Fire-priest.
" Kaz ” appears to be his clan title of “ Kazzi,” a recog¬
nized Phoenician form of " Kassi,” see Chap. X. And
the Aus'ijas were of the Kas'i line.
The place-name may be " Edin,” as before, or “ S'aki ”
(or Agdu) ; but the cylindrical sign seems open at the top,
and thus resembles the Si or Sig sign as shown in the table.
It cannot well be the sign “ Daxa,” as this has no stem.
» W.V.P., 3, 245.
SEAL OF ASSIAS KAZI AND GAL’HA 73
Seal Sumerian Phonetic
AS§I
y
AS
kaz,sur!
cu.gahar.
si 1
DU
AS
Fig. 14.—Signet Inscription of As's'tas' the Kaz at Edin(?).
Reads : As's'i-as' kaz edin (P)-as'.
Transl. : As's'tas' the Kaz(-zi) at Edin(?).
1. B.W., 364A, pi. 169. On Kaz value, M., 6540.
2. B.W., 308 and 321 with Si and Sig values.
Seal No. X.
Official Signet of Kan(-wa ?) S'ar . . . of S'iki (S’ug-ki).
The Vedic Kanwa S'rayasa (?).
In this fragment of seal (Fig. 2, X.), a considerable portion
of the inscription is lost, but the initial portion shows it was
the seal of a Kan(-wa) Fire-priest.
Seal
Sumerian.
Fkoruetie
SL
KAN, GAN
SAR.KHAR*
/////>
=£>,
GU.GA
-*
y 9
si.
DUrA^
Fig. 15. —Signet Inscription of Kan(-wa ?) S'ar ... of S'iki (or Sugki).
Reads : Kan s'a . . . gu-s'i-ki (s'ug-ki)-as'.
Transl. : Kan(-wa ?) S'ar ... at S'ikitf).
1. This seems the S'ar sign, B.W., 170, Manis'tusu.
2. This seems variant of Wheat-ear sign, B.W., 323. The Sumer sign in
col. 2 is of " Ur-Nina ” period.
74 INDO-SUMERIAN SEALS DECIPHERED
This probably is the seal of Kanwa STayasas, a Vedic
sage mentioned in Vedic literature . 1
The place-name appears to read S'iki or S'ugki. This
may be a dialectic variant of S'aki, the “ S'aka Land ”
of the Lower Indus. " S'ikhi" is a variant of S'ibi in the
Indian Epics.*
Seal No. XI.
Official Signet of S’ar-gad Gal-'ha the Bargu or B'rigu
Fire-friest.
The Indian Epic priest Galawa the B'rigu.
This partly broken small seal (Fig. 2, XI.) reads clearly
(except in regard to the last word-sign, which also, however,
Seal
Sumerian
Phonetic
SAR-GAD
1-
SA. GAL
H=>
KHA.yA
&
BAR*
Fig. 16. —Signet Inscription of S'ar-gad Gal'ha, the B'rigu.
Reads : S'ar-gad gal-'ha bar-gu.
Transl. : S'ar-gad Gal'ha the Bargu or B'rigu.
1. B.W., 364 B. Value S'ar-gad, B. 12221.
2. T.D., 29 ; B.W., 77.
seems fairly certain) " S'ar-gad Gal-'ha Bar-gu.” It thus
appears to be the seal of the Indian Epic priest Galawa the
B'rigu of the Kus'ika line, who is associated with Paras'u
Rama 5 of that line, see before. S'ar-gad may mean “ King
of the Gad ( i.e ., Phoenicians) ” or " King Gadhi,” i.e., Gudia
or Gudea. In either case this B'rigu appears to have been
the family priest of a king, Phoenician or otherwise,
1 M.K.I., i. 134.
3 lb., 2, 113 ; 3, 23.
2 W.V.P., 3. 7.
SEAL OF SABTAR OR SAVITRI 75
“ Gadhi,” we have seen was also of the Kus'ika line. On
the title Gad for " Phoenician,” see seal, No. XIII.
The swastika form of the Bar sign, +, will be noticed.
Seal No. XII.
Official Signet of S'abtar ... of Edin.
Epic Savitri (?) Vedic teacher.
This defaced and scaled seal (Fig. 2, XII.) is illegible in
considerable parts of its legend ; but its first two signs are
distinct, especially the first. These read S'ab-tar and
Seal
Sumerian.
Fhonelic
< 3 >
❖
5 a, sab
TAR 1
sr
edin-aS
Fig. 17. —Signet Inscription of S'abtar of Edin.
Reads : S'abtar . . . edin-as'.
Transl. : S'abtar ... at Edin.
1. T.D., 255 ; B.W., 340, " Eannatum," where chevron first appears.
2. T.D., 123 ; B.W., 12.
apparently identify this personage with the subject of the
Death-Amulet Seal No. XVIII., which see.
The name S'abtar equates fairly well with the Sanskrit
Savitri, the name of a teacher who " arranged the Vedas ”
in the fifth age; 1 and a Savitri who was the grandson of
the mythic Daxa; * whilst Savitri was a daughter of that
Daxa. B The two latter may thus be derived from the
historical owner of this seal and grafted on to the mythic
Daxa by the later Indian myth-mongering Brahmans.
This Sumerian seal name Sabtar, meaning literally
"Heart” (S'ab) + " decide, look after”* {tar), appears to
1 W.V.P., 3, 34 f. » lb., 2, 27.
3 lb , 2, 21. 1 B., 381 ; M., 316.
76 INDO-SUMERIAN SEALS DECIPHERED
disclose the Sumerian source and meaning of the Sanskrit
" Savitri,” “ the vivifier or enlivener,” as " looker after
the heart,” as a title applied to the God behind the Sun
as the " vivifier.”
The remaining two fragments of seals, which are obviously
signets, as distinguished from Death-Amulets, although con¬
taining the bull and in one case the "Edin” designation, want
altogether the portion bearing the personal name or title.
Fig. 34. —Buras' Sin or Puras' Sin. Paras'u Rama, exterminating
the Haryas'was.
(After an eighteenth-century picture from Moor's Hindoo Pantheon.)
VIII
Death-Amulet Indo-Sumerian Seals from Mohenjo
Daro and Harappa deciphered and translated
Disclosing owners as Aryan Sumerian Vedic and Indian
Epic priests, priestesses and princes ; Amulets for
Resurrection from the Dead by Sun ; Formulas
identical with Amorite Phoenician " Cup-
marked ” Inscriptions in Ancient
Britain ; and Sumerian origin
and meaning of Indian Sun-
god Vishnu,
These Sumerian Death-Amulet seals from the Indus Valley
(see Fig. 3), forming as they do a class apart from the official
signets, are treated here separately, and are numbered in
consecutive order with the signets for reference. Like the
second series of signets from the Indus Valley, there is so
far no record published as to which of them were found at
Mohenjo Daro and which at Harappa.
The discovery that the Sumerian “ Sun-worshippers"
made free use of Death-Amulet seals in order to procure
Resurrection from the Dead by means of the " Resurrecting ”
Sun has been announced and detailed in my former work
with numerous illustrated and translated examples—not
only from the Sumerians, but also from the Hitto-Phcenicians
and Amorites and their Trojan branch, and from the Morite
Phoenicians as recorded in the prehistoric Cup-marked
inscriptions in Early Britain. 1
1 W.P.O.B., 236 f.
77
78 INDO-SUMERIAN SEALS DECIPHERED
Although such Sumerian Death-Amulets with their prayers
for Resurrection are, as I have observed, common amongst
the Sumerians and have been unearthed in considerable
numbers in Mesopotamia and Susa (" Elam ”) and on Hitto-
Phoenician seals, they nevertheless have not hitherto been
recognized as such by Assyriologists, who have tried to
read their. “ numeral ” script as mere numbers, and thus
have been misled into conjecturing these Death-Amulet seals
and tablets to be merely “ temple accounts ” of supposed
votive gifts of specified numbers of articles or animals to the
Sun or other deity, though such " readings ” have signally
failed to yield any very consistent or intelligible results. 1
These Death-Amulets of the Sumerians in the Indus Valley
now confirm my former readings of this “ Cup-mark ” Sumerian
numeral script, and thus confirm my discoveries regarding the
Sumerian origin and phonetic sacred values and readings of the
Cup-mark script on the prehistoric monuments and grave¬
stones of Ancient Britain, and on the Sumero-Phcenician racial
origin of the Goths and Britons, as well as the Indo-Aryans.
The outstanding feature of the script on these Death-
Amulet seals, it will be noticed, is the presence in each
of them of vertical strokes, in series of threes and upwards,
which are entirely absent in the signets. These vertical
strokes represent the Sumerian numeral notation, which
in the archaic lapidary Sumerian script was represented by
drilled Cup-marks or circular depressed cups, and not strokes,
as already noted in Chap. IV. The manner in which the
Early Sumerians apparently came to use these numerical
cup-marks and series of strokes, from one upwards, as a
sacred mystical script with definite ideographic values for
The One Universal Father-god Induru or Bel (i or unity),
the Sun (2, for Day and Night or " Resurrecting ” Sun),
the Dead (3) and so on, is fully detailed in my former work
in the chapter on " Sumerian Cup-mark Script.”
1 E.g., J.A.O.S., 23, 19 f.
DEATH-AMULET “CUP-MARK” SCRIPT 79
The formulas inscribed on these Indus Valley Death-
Amulets, significantly are seen to be couched in the same
general form, with the same divine names, as those which I
have previously translated from Sumerian, Hitto-Phcenician,
Trojan and Morite Phoenician Death - Amulets, and the
Cup-marked tombstones of Ancient Britain. They invoke
for resurrection from the dead, by the Resurrecting Sun,
the aid of the Father-god Induru (Indra, " la ” or Bel), or
his solar archangel Tax (Tascio or St Michael, " Ningirsu ”),
“ The Sun-Fish ” or the Sun itself, as in the amulets I have
formerly translated. And it will be seen that the supposi¬
titious Sumerian “ goddess Nina ” of Prof. Sayce and others
is the Resurrecting Sun-Fish divinity invoked on these seals,
and identical in form and name with the Indian Sun-god
Vishnu.
As such Death-Amulets were usually tied to the dead
bodies of the persons respectively named therein, or buried
alongside their bodies or ashes, the unearthing of these
Death-Amulets in such numbers during the excavation of
these two Indus Valley sites presumes that the actual tombs
of the persons therein named—including Early Vedic and
Epic priests, priestesses and princes—were exhumed during
these excavations. A photograph of one of these masonry
tombs at Mohenjo Daro 1 shows that the body, as usual
with the Early Sumerians, was buried in a " hunched ” or
contracted position—the body being laid on its side with the
face turned towards the rising Sun. Similarly, the finding
of so many signets also presumes that some of them also
were exhumed from the tombs of their owners.
The Script on these Death-Amulets is of the same Sumerian
type as on the signets, with the addition of the higher series
of the Sumerian numeral script. An especially interesting
sign is the wavy line with two other associated lines in
Seal XIV. (Fig. 19). It evidently represents the three
1 M.R., 529.
8 o INDO-SUMERIAN SEALS DECIPHERED
wavy lines found on Early Sumerian, Phoenician and Trojan
Death-Amulets and on the Cup-marked “ prehistoric ”
monuments of Ancient Britain. 1 It has the word-value
of Kus or Lum, meaning " the Cut off (dead),” or " Crouched
up (dead),” 8 which latter may refer to the crouched up
position in which the Sumerians and Early Aryans buried
their dead.®
The Language on these Death-Amulets, as on the
signets, is standard Sumerian of the same condensed
early agglutinative type with a minimum of grammatical
elements.
Like the signets, as the photographs of these amulet
" seals ” are direct and not from impressions, they require
to be turned on their right side for decipherment, which
gives the w r ord-signs in reversed form, as seen from column
2 of the decipherment tables.
Seal No. XIII.
Death-Amulet Seal of Uggu the " Gad," " Kad ”
or “ Phoenician.”
The Vedic (?) Uccaih king of Kuru-Panch(-alas)
or “ Syrio-Phcenicians.”
This amulet seal (Fig. 3, XIII.) is of immense historical
significance if, as seems almost certain, it discloses the
wearer as a celebrated Vedic king of the Kuru-Panch(-ala)
or Syrio-Phcenicians, and the Early Vedic kings were ex officio
priest- kings or seers. It moreover employs the title " Gad ”
or “ Kad ” (as in Seal XI.) for “ Phoenician ”—and a title
which I have shown was a favourite one of the latter. 4
1 W.P.O.B., 15, 238 f., 249, 308.
* M., 8564. 8567-8.
8 It was formerly read by me in my translations of Amulets as " multitude
of waters ” (W.P.O.B., 255 f.), in accordance with its usually supposed
pictograph ; but now is seen to mean “ cut off " or " crouched up," like a
“ bunch of withered grass."
* W.P.O.B., 18, 74 f., 200 f.
DEATH-AMULET OF UGGU, KAD OR PHCENICIAN 81
It thus supplies direct evidence for the presence of Phoenicians
in the Indus Valley about 3000 B.c.
It also discloses the Sumerian origin and meaning of the
Indian Vedic name “ Vishnu ” for the Sun-god, and the
Seal Sumerian. Phonetic
__m traC^*
C m anD
=> ;>■
So.OBOO
$1/
KHA, HA 1
KHA
AS
U<5,UKU a
GU,ljAR,QA
GAD, KAD 4
GAR, 5
6
KHAR, GUR.
GU,GA,KAR,
TUM 7
EWN-AS
Fig. 18.—Amulet Inscription of Uggu the Gad or Kad (or Phoenician).
Reads : S'u-kha kha-as' uk-gu gad gar gur (or Khar) gu-tum edin-as'.
Transl. : O Setting-Sun Fish I the sage Uggu the Gad lift up from grave,
bring to Life, at Edin.
1. T.D., 257 ; B.W., 365 and 490. Setting Sun with value S'u.
2. Fish sign as before.
3. T.D., 183 ; B.W., 150. " A homed wild animal,” M.D., 58. Ug
or U/t (B., 3860) = ? source of our English word "Ox” and Sanskrit
Uhsan " Ox."
4. T.D., 178 ; B.W., iot. Gad or Kad, B., 2701.
5. Gar, B.W., 433, pi. 112, and W.P.O.B., 243 f.
6. B.W., 361, Gur, Khar (B., 8514-6) = "box, receptacle, lie down, pit”
(B., 8586, etc., and M., 6428 f.)=our English " Grave.”
7. T.D., 167 ; B.W., 390. Turn = " Life,” M., 6816.
name ” Sukhd ” for the Western Ocean paradise of the Sun-
god in Brahmanist and Buddhist myth.
On “ The Fish of the Setting Sun,” which is here invoked
for Resurrection from the Dead, and its pictorial repre-
F
82 INDO-SUMERIAN SEALS DECIPHERED
sentation on ancient Sumerian and Hitto-Phoenician sacred
seals and on Ancient Briton monuments, see my former
work, 1 of which the results therein announced are now con¬
firmed and established by the evidence of these Indo-
Sumerian seals.
This Sumerian " Fish ” title for the Sun-god on this and
the other amulet seals, as " Fish of the Setting Sun (S'u-
kha) " is of the utmost critical importance for establishing
the Sumerian origin of the Indo-Aryans, and the Aryan
character of the Sumerian language, as it discloses for the first
time the origin and hitherto unknown real meaning of the
Vedic name for the Sun-god “ Vishnu,” and of his represen¬
tative as a Fish-man, as well as the Sumerian origin of
the English word ” Fish,” the Gothic “ Fisk ” and Latin
“ Piscis.”
The first “ incarnation " of the Sun-god Vishnu in Indian
mythology is represented as a Fish-man (see Fig. 19), and
in substantially the same form as the Sumerian Fish-man
personification of the Sun-god of the Waters in the Sumerian
seals.
Now the Sumerians of Mesopotamia called the Setting
Sun “ The Fish (Kha) ” 2 —a fact which has not hitherto been
remarked or recognized. And this Sumerian title of " Fish ”
for the Sun is explained in the bilingual Sumero-Akkadian
glossaries by the actual word occurring in this and the other
Indo-Sumerian amulets, namely S'u-kha, with the addition
of “ man ” [na ), 3 by word-signs which read literally " The
Winged Fish-man ” ; * thus co-relating the Winged or soaring
Sun with the Fish personification of the supposed “ returning
or resurrecting ” Sun in “ the waters under the earth.”
This solar title of " The Winged Fish ” is further given the
synonym of “The turning Bi i-i-es',” 3 which latter name
1 W.P.O.B., 247 f., 251, 308.
2 B., 8638. 3 lb., and 1586.
4 S'u=“ wing,” B.W., 311.
5 Gar-bi-i-i-es' (B., 7244) ; gar=" turn ” (B., 11984) ; es' (B., 2551).
SUMER ORIGIN OF VISHNU IN NAME AND FORM 83
is evidently a variant spelling of the Sumerian Pi-es' or
Pish for “ Great Fish ” with the pictograph word-sign of
Fig. 19. —Sumerian Sun-Fish as Indian Sun-god Vishnu.
From an eighteenth-century Indian image (alter Moor's Hindoo Pantheon).
Note the Sun-Cross pendant on his necklace. He is given four arms to
carry his emblems: (a) Disc of the Fiery Wheel (weapon) of the Sun, (61
Club or Stone-mace (Gada or Kaumo-dakI) 1 of the Sky-god Varuna, (c)
Conch-shell (S'ank-ha), trumpet of the Sea-Serpent demon,* (d) Lotus
(Padma) as Sun-flower.*
t. Significantly this word " Kaumo-dakI ” seems to be the Sumerian
Qum, "to kill or crush to pieces" (B., 4173; B.W.. 193) and Dak or
Daggu " a cut stone " (B., 5221, 5223).
2. " Protector of the S'ankha (or Conch) " is the title of the first and
greatest Sea-Serpent king in Buddhist myth, see my List of Naga (or
Sea-Serpent) Kings in Jour. Roy. Asial. Soc., Jan. 1894.
3. On the Lotus as symbol of heavenly birth, see my W.B.T., 338,381, 388.
84 INDO-SUMERIAN SEALS DECIPHERED
Fish joined to sign “ great.” 1 This now discloses the
Sumerian origin not only of the " Vish ” in Vish-nu, but
also of the English " Fish,” Latin “ Piscis,” etc.—the
labials B, P, F and V being freely interchangeable in the
Aryan family of languages. The affix nu in “ Vish-nu ” is
obviously the Sumerian Nu title of the aqueous form of the
Sun-god S'amas and of his father-god la or In-duru (Indra)
as “ God of the Deep.” ‘ It literally defines them as " The
lying down, reclining or bedded ” (god ) 3 or " drawer or
pourer out of water.” 4
It thus explains the common Indian representation of
Vishnu as reclining upon the Serpent of the Deep amidst
the Waters, and also seems to disclose the Sumerian origin
of the Ancient Egyptian name Nu for the “ God of the
Deep.” 5 Thus the name " Vish-nu ” is seen to be the
equivalent of the Sumerian Pish-nu, and to mean “ The
reclining Great Fish(-god) of the Waters ” ; and it will
doubtless be found in that full form in Sumerian when
searched for. And it would seem that this early " Fish ”
epithet of Vishnu for his " first incarnation ” continued to be
applied by the Indian Brahmans to that Sun-god even in his
later “ incarnations ” as the “striding” Sun-god in the
heavens. Indeed the Sumerian root Pish or Pis for “ Great
Fish ” still survives in Sanskrit as Fts-ara “ fish.” 4 This
name thus affords another of the many instances which I
1 On sign T.D., 139; B.W., 303. The sign is called " Increased Fish ”
( Kua-gunu , i.e., Kha-ganu, B., 6925), in which significantly the Sumerian
grammatical term gunu meaning " increased ” as applied to combined signs,
is radically identical with the Sanskrit grammatical term gui.a ( = " multi¬
plied or auxiliary,” M.W.D., 357) which is applied to the increased elements
in bases forming diphthongs, and thus disclosing also the identity of
Sanskrit and Sumerian grammatical terminology.
* M., 6741, 6759 ; B., 8988.
* B., 8990-1, 8997. 4 lb., 8993.
5 This Nu is probably a contraction for Nun, or " Great Fish," a title
of the god la (or Induru) of the Deep (B., 2627). Its Akkad synonym of
Nahu, as "drawer or pourer out of Water," appears cognate with the
Anu(n )-naki, or " Spirits of the Deep,” and with the Sanskrit Nag a or
" Sea-Serpent."
* M.W.D., 1000. The affix ara is presumably the Sanskrit affix ra,
added to roots to form substantives, just as in Sumerian the affix ra is
similarly added (cp., L.S.G., 81).
SUMER ORIGIN OF POSEIDON 85
have found of the Sumerian origin of Aryan words, and in
particular in the Sanskrit and English.
This Fish-man form of the Sumerian Sun-god of the
Waters of the Deep, Piesh, Pish or Pis (or Vish-nu), also
appears to disclose the unknown origin of the name of the
Greek Sea-god " Pos-e idon,” the Neptune of the Romans
(see Fig. 20). That name now seems to mean “ The Like¬
ness ( eidon ) of Pos," i.e., Pis or Piesh, " The Great Fish ” ;
and thus discloses the derivation of that Greek name and
myth from the Sumerian. Moreover, the second part of that
Greek name, eidon, as well as its cognates in the Aryan
family of languages, are also clearly derived from the
Sumerian. In Sumerian Bi-ad =" see, look, form.” 1 Now
in Early Greek eidon is spelt Fid-on, " see or look," and is
cognate with the Latin Vid-e o, the Sanskrit Vid or Ved,
" know," Gothic Vit and English " to wit ” and “ wit -ness " ;
and thus again is disclosed the Sumerian origin of Aryan
words.
1 Bi-ad. B., 9258 ; Bi, value, B., 103.
86 INDO-SUMERIAN SEALS DECIPHERED
Further and complete identification of this Sumerian solar
divinity or angel of Induru (Indra), “ The Setting Sun-
Fish,” with Vishnu is had in the Sumerian tradition which
connotes " Three ” and “ Steps ” with the Winged Sun-
Fish and " The Great Fish"; and thus discloses the
Sumerian origin of the Indian Vedic tradition frequently
referred to that Vishnu takes “ Three Steps." In the
Sumerian definition of the Setting Sun as a “ Fish ” we find
the Sun described as “ The Stepping Fish-man ” ; 1 and
Fig. 2i. —Vishnu as Sun-Fish man ( S'ukha or Blesh) in Assyrio-
Babylonian monuments. (After Layard.)
S'ukha or " The Winged Fish ” is defined as “ Bi-i-i-esh,”
which is obviously a variant spelling of Pi-esh or Pish or
" Great Fish.” And this latter word has also the secondary
meaning of ” Three,” * presumably from fish occurring in
swarms, and " three " was an early primitive expression
for " a large number." * These " Three Steps " of the Sun-
god Vishnu are thus seen to be the three steps or stages
of the Sun’s supposed daily progress : (i) upwards from the
horizon of sunrise to the zenith, (2) downwards from the
1 Gir-kha-na, B., 8638. Gir—" step" (B., 9185). This has been
arbitrarily rendered " eserit ” and " madutu ” of the Semitic.
» B., 6938. * Cp. P.S.L., 269.
THE "SO-CALLED” GODDESS NINA 87
zenith to sunset, and (3) the supposed retrograde or " resur¬
recting ” stage as a Fish, from west to east, through “ the
waters under the earth " to the point of sunrise.
This now recovers for us the explanation, personality
and hitherto unknown name of the common Assyrio-
Fig. 22. —Sun-Fish-man ( S'ukha or Blesh) bestowing the ambrosia of
Resurrection and Life, in Assyrio-Babylonian monuments.
(After Layard.)
Babylonian images of the Fish-man divinity traversing the
waters (Fig. 21), or carrying a basket and bestowing the Life-
giving ambrosia of Resurrection (Fig. 22). On his name
as the so-called "goddess Nina” (see App. II.). This
Sun-Fish divinity of the Resurrection and the Life of the
old Aryan gentiles seems also the source of the title " The
Fish ’’ applied to Christ by the early Christian fathers,
88 INDO-SUMERIAN SEALS DECIPHERED
and his symbol as such is usually represented facing east¬
wards like the Sumerian and Hittite Sun-Fish-god.
This " S'ukha ” name for the Resurrecting Sun-Fish is
apparently the Sumerian source of the Sanskrit name Sukha
for " heaven ” and for “ the western paradise of the God
of the Deep ” (Varuna), who is represented in Indian mytho¬
logy as a Fish-man, as in the Sumerian seals of this Sun-
Fish, or as riding upon a Fish. This Resurrecting Sun-
Fish name “ S'ukha,” seems also to disclose the Sumerian
origin and unknown meaning of the Sanskrit mystic in¬
vocation and amulet word “ Swaha,” so common in Brahman¬
ism and on Buddhist amulets ; 1 through the later dialectic
dropping out of the k in the guttural kh of the kha, whereby
Khatti became “ ffatti ” (or “ Hitt-ite ”) and Khamurabi
became “ ffamurabi ” ; and thus " S'u-kha " became
" S’uha ” and " Swaha.” 1
The personal name Uggu equates fairly well with the
Vedic Uccaih - " the famous ” (Uccaih-s'ravas) sumamed
Kaupayeya, who was a king of the Kurus, 8 and a maternal
uncle of the Panch(-ala) or Phoenician prince Kes'in Darbhya.
The Kurus and Panch(-alas) are repeatedly referred to as
kinsmen and allies under a joint king. 1 This would explain
the Gad or Kad title in the seal; and this Gad or early
Gothic personal name Uggu is probably the original of the
latter Aryan personal name aspirated as " Hugo.”
The Sumerian word-sign here for " grave,” Gur or Khar,
is defined as “ box, receptacle, slay, lie down, dig,” and thus
seems to be the origin of our English word " grave.” In
the Akkadian the sign is called Khdra, also Kapru (pre¬
sumably cognate with Kaparu, “ cover, destroy ”),“ and
1 W.B.T., 405 f.
* This " Swaha ” so common an invocation in the mouths of Brahmans
is merely called “ the calling to the gods," and by later Brahmans is sup¬
posed to be the name of the wife of the Fire-god.
8 i, 84, 187. Thus the first historical king of the Ganges Valley,
already referred to, is described as King of the Kuru-Panch(-alas).
1 M.D., 403. 8 W.P.O.B., 54.
GRAVE-AMULET OF MIDAS
89
thus presumably the origin of the late Phoenician Khabr
or Qabr, " a grave,” and the Gothic Kubl, and English
" cover.”
Seal No. XIV.
Death-Amulet Seal of Midas'.
The Epic Midhwas, “ son " of Daxa the S'aka.
This important seal (Fig. 3, XIV.) supplements and con¬
firms the reading of several of the preceding signet seals
Seal Sumerian Phonetic
>£>> <<*
su-khaJ
0,—
KHA 1 2 3 4 5 6
V
AS
•—
O ——
O, --
MAH,TAB?
MID.BAftUS*
0, —
AS
OO tz*
0
fvlATO^
KUS,LUM, BUM
w
01,GIN
';.u
TUM 7
Fig. 23.—Amulet Inscription of Midas'.
Reads : S'u-kha kba-as'-buzur mid-as' matu kus gin turn.
Transl. : O Setting-Sun-Fish I The seer of the Sun, Midas' the dead one,
the cut off, bring to Life I
1. See previous Fig.
2. See previous Fig.
3. On this sign for the Sun as a dual with phonetic value of Buiur,
Man or S'amas', see footnote to Fig. 8 (Seal IV.) ; and W.P.O.B., 242 f.
4. T.D., 11 ; B.W., 70. On Mid value, B., 1481.
5. Matu or " Dead one,” cp. W.P.O.B., 243 f.
6. Kus, " cut off," M., 8566-7 ; Lum, crouch, squat, M., 8564.
7. This broken sign at end seems same as last sign on previous seal
Turn " Life."
in regard to Dax or Tax and his sons, the Sanskrit Daxa
(or “ Daksha ”) ; for in the Indian Epics “ Midhwas ” is
recorded as a son of Daxa the grandson of Narishyanta,
9 o INDO-SUMERIAN SEALS DECIPHERED
who was also “ father ” of Dama of the “ Solar ” race of the
Mithila line 1 —a line which I find was apparently the proto-
Medes or Mitani.
It is moreover of great historical significance to find the
Aryan personal name of “ Midas' ” recorded at this early
period, presumably about 2700 B.c., and on a Sumerian
seal. Daxa of the Indian Epics was, as we have seen, a
S'aka, i.e., Saca or Geti or Goth; and the famous Anatolian
king Midas of classic Greek legend was an Aryan and pre¬
sumably a Mede, and I have shown that the Medes were
Guti or Goths.
Midhwas was son of Daxa, son of Citrasena,* the same
ancestors as those of Dama of Seal VIII., Daxa being prob¬
ably identical with Tax the owner of Seal VI. This Death-
Amulet evidencing the death and burial of Midas' in the
Indus Valley, alongside the other members of the Dax
family, thus affords strong confirmation of the readings of
those other seals.
There was a “ Medhas,” son of King Priya-vrata and
brother of Dyutimat, previously mentioned, and brother to a
king of Kus'a, and he adopted the religious life. 3
The title “ Seer of the Sun ” is significant, and is in keeping
with what we have seen of the solar religion of these seal
holders. And it is to be noted that it is the dual Sun— i.e.,
the Day and " Night,” or returning or “ Resurrecting ” Sun—
which is here written. This is of great interest, as this dual
Sun-sign frequently occurs in Sumerian, Hitto-Phoenician and
Trojan Death-Amulets, and also on the funeral Cup-marked
stones of Ancient Briton monuments, as described and
illustrated in my former work. 4 This conception of the Sun
as of two aspects, resulted in its being placed under a pair of
twin guardian Sun-angels of the Father-god (la, Induru or
Bel), who were called by the Hittites Nasata, the Ndsatya
1 W.V.P., 3, 335. 3 76 ., 3, 335.
3 76 ., 2, 101. 4 W.P.O.B., 247, 251, 308.
GRAVE-AMULET OF SLAVE-GIRL USIJ 91
of the Vedic Aryans, frequently invoked in the Vedic hymns, 1
and by Aus'ija Kakshivan amongst others. 2 And these
twin Sun-angels are obviously the Sumerian source of the
Greek myth of the inseparable twin demigods of the sky,
the Dioscuri, sons of Zeus, namely, Kastor and Polydeukes.
Their Fire and Water origin is evident also from the Greek
myth, making them specially invoked by sailors in distress,
and by their manifestation as electric fire at the mast¬
head of ships sailing in storms.
Seal No. XV.
Death-Amulet Seal of Uzuas' the Seer Slave-girl
of the Temple of the Sun.
? The Vedic and Epic Us'ij, the Amorite Slave-girl
priestess of Seal IV.
This Death-Amulet (Fig. 3, XV.) is of surpassing interest,
as it appears to be the actual Resurrection Amulet of the
Amorite Sun-priestess and “ slave-girl Us'iz ” of Seal IV.,
the Vedic and Epic Us'ij.
The inscription is also notable in that it contains a post¬
script at the end, in the right-hand lower comer, inserting
the additional word-signs (7, 8 and 9) to complete the sense,
and introduce the cherished title of " Slave-girl of the Sun.”
This postscript is scratched in shallow graving. And like
the previous amulets this one also appears to begin its
prayer for Resurrection with the invocation of the Fish
of the Setting Sun, S'ukha —though the upper part of this
initial compound Fish-sign is broken off.
Uzu-as', as a personal name here, means in Sumerian
“diviner, seer or magician” (Uzu) +" One or perfect”
(As'), and thus literally " The perfect diviner.” It is prac¬
tically homophonous with the name of Us'ij in Seal IV.
1 W.P.O.B., 242. 8 R.V., i, 116, 4, etc.
92 INDO-SUMERIAN SEALS DECIPHERED
as " Us'-iz,” i.e., “ The News (-giver) by the (divining)
Wood ”— Us' =" news,” and iz =“ wood.” 1 2 3 And this name
with the added title “ Slave-girl ” and the rising Sun word-
Seal Sumemn Phonetic
<>< (suJkha*
<0< KHA*AS a
cntiiF uzu s
— O.— as
> ~ MATO 4 5 6
- 4 > O
&£* G|M *
—4 ^ - B - G'.dlN 7 8 9
T0M * 9
•sy 0,£> RA.UT.EWBBAR,
Fig. 24.—Amulet Inscription of Uzuas' the Seer Slave-girl of
Temple of Sun.
N.B. —The postscript is placed within square brackets.
Reads: (S'u-)kha kha-as' uzu-as' matu bara [gim] gin [turn ra].
Transl.: O (Setting Sun-) Fishl The Seer Uzuas' the dead one of the
temple [the Slave-girl] bring [to Life O Sun I]
1. Top broken off but shows below tail of Fish, and thus presumably
the compound Sii-kha sign of previous two seals.
2. KM-as, as in previous seals.
3. T.D., 400 bis Suppl. ; B.W., 188. Uzu, "diviner or magician,”
B., 4666.
4. Matu, see previous seal.
5. T.D., 88 ; B.W., 301. Bara house, sanctuary, B., 6878, 6881.
6. Gim, see Fig. 8, Seal IV.
7. See previous seal.
8. This broken sign seems Turn, see previous seal.
9. T.D., 234 ; B.W., 337. " Rising, Sun Bright,” Ra, M., 5741, 5/47, etc.;
Ut, Babbar, B., 7797, etc.
sign appears to identify her certainly with the owner of
the signet Seal IV. Here it is interesting to note that the
word-sign Uzu or “ diviner ” has also the synonym of Azu,
meaning also " diviner or seer ” as well as “ physician " ;
but it will be noticed that this name is spelt on Lord
1 See Fig. 8, Seal IV.
SUMERIAN SOURCE OF ARYAN NAMES 93
Mudgala’s seal in Fig. 5 “ A-zu ” or " The Water-knower,”
thus implying a divination by Water, and not by the sacred
divining Wood-rod. As she is styled also “ The Seer or
Necromancer " ( Khas '), it is clear that Uzuas' is her personal
name.
Bara, the word for " temple,” literally means “ house or
building as well as sanctuary ” ; 1 and thus incidentally
discloses the Sumerian origin of this series of Aryan house
words. Thus the Sanskrit vara, a " room ” ; 8 Bengali
bari, “ house ” ; Gothic Eddie bar, bar, " house ” ; 8 Swedish
bur, " house, cottage ” ; English " bower,” “ bam " and
" byre ”—in which last two the sense has become degraded ;
whilst the Sumerian name of this word-sign and its Akkad
value parakku ,* obviously survives in our word “ barrack.”
And the Egyptian par, “ house,” is now seen to be derived
from this Sumerian root, as well as the buttressed Egyptian
hieroglyph for " temple,” which is seen to be an adaptation
of this Sumerian pictograph for " temple ” or " house,” as
seen on this seal.
Similarly, Ra, “ the Rising Sun,” here is disclosed as the
Sumerian origin of the Egyptian Ra; and of the Sanskrit
Ra-vi, " the Sun,” derived from the Sanskrit Ra, “ bright¬
ness, splendour,” 5 a word which is now seen to be derived
from this Sumerian Ra, which secondarily meant "brightness,
splendour ” ; * and also apparently the Sumerian source of
our English word " Ray.”
It is highly significant in regard to this Grave-Amulet
“ seal ” of a Sumerian Sun-priestess from the Indus Valley
to find that its prayer formula is couched in the same general
form as that in the Grave-Amulet of the Aryan Amorite Sun-
1 B., 6876-8, presumably derived from Bar " wood ’’ (or wooden bar?),
M. 984, which implies that the early houses were made of wood bars ?
3 M.W.D., 92T. 3 V.D., 89, 92. 4 B., 6870,
5 M.W.D., 859. Thus the ordinary Sanskrit, Hindi and Bengali name
for Sun-day is still " iJaui-war," and the Indo-Persian for Sun-day is
" It- war,” which is presumably derived from the Sumerian synonym of
this Sun sign, Ut.
« M.. 5741, 5747, 5785.
94 INDO-SUMERIAN SEALS DECIPHERED
priestess from Smyrna of similar or earlier date, which I have
figured and deciphered and translated for the first time in my
previous work. The present seal thus confirms my translation
of that Amorite Grave-Amulet, and of the others, Sumerian
and Trojan as well as the Cup-mark script on the tombs of
the Ancient Britons.
Seal No. XVI.
Death-Amulet Seal of (? Ukhzu) of (?) Dara-saki.
There seems to be no personal name on this seal (Fig. 3,
XVI.) ; and the place-name appears to be " Dara-Saki ”
rather than Edin ; and “ S'aki,” we have seen, was a title
of the Slave-girl of Edin. The seed is especially interesting
as praying for rebirth in " Heaven ”— Imin, the “ Himin ”
of the Eddie Goths ; and for its invocation of The Sun-Hawk.
The word " Ukh-zu," if it so reads, seems to be not a per¬
sonal name but an invocation to the Sun as “ The Hawk ”
or Ukh —a Sumerian name which appears to be the origin
of our English word “ Hawk ” ; with the vocative second
personal pronoun suffix zu or “ thou,” thus forming the
invocation “ O Thou (Sun-) Hawk.” On the Sun-Hawk on
Sumerian and Hitto-Phcenician seals and on pre-Roman
Early Briton coins and monuments, and its invocation, see
my former work. 1 If it be a personal name, it suggests
the Gothic and Scandinavian name Hugo, Hako or Hugh.
The animal portrayed as the first part of the compound
sign for the place-name is clearly by its non-bovine form,
long neck and short erect tail, not an ox, but is evidently a
goat or deer-antelope, the Dar or Dara of the Sumerians,
thus disclosing the Sumerian origin of our English word
" Deer.” And the next two signs, we have seen, may read
S'aki, thus giving a full place-name of Daras'aki or Dara-
S'aki or " Dara of the S'aki land." This Dara (which may
1 W.P.O.B., 251, 284-5 ; 349-50.
SUN-HAWK ON DARASAKI SEAL
95
possibly be related to the Daro of the modem name Mohenjo
Daro) suggests the " Darvi ” and Dars’aka countries of
the Indian Epics. 1
Darvi was a country of the “ Khattiyo ” people and
Kurus to the north of India. 2 And the Dars'aka people are
Seal Sumerian Phonetic
^ £>0^ UKH '
zut
=E
■&>&
BARA 5 6
QA
DARACSiqcAJJ^
SA.AG 7
KI.DU 8
AS
Fig. 25.—Amulet Inscription of (?) Ukhzu of (?) Dara S'aki.
Reads : Ukh-zu matu imin-bara-ga (?) dara-s'a-ki-as'.
Transl. : O Thou Sun-Hawk I the dead one bring to Heaven’s house.
At (?) Dara-s'aki.
1. T.D., 235 ; B.W., 346. Ukh, B., 8130.
2. T.D., 188 ; B.W., 7 = Zm " thou,” B., 141.
3. As before.
4. Imin, B., 10049. “ As Heaven,” W.P.O.B., 243, etc.
5. See previous Fig. and note.
6. B.W., 113, of period of Tig. Pileser, 1100 b.c. On Dar or Dara, B.,
2946-7.
7. See Figs. 9, 11, etc.
8. This sign may read Ki or du.
placed next to the Gandharas, 3 i.e., the people of the Peshwar
and adjoining district of Afghanistan in the Upper Indus.
And it is significant that the Darwa people along with the
Khas’as are recorded as having been conquered by the
Emperor Sagara,* who we have seen was Sargon I.
1 W.V.P., 2, 175. * lb., 173. 5 lb., 174-5. 4 lb., 3, 292.
96 INDO-SUMERIAN SEALS DECIPHERED
Seal No. XVII.
Death-Amulet Seal of Ussa the Seer at Edin
? The Vedic Us'ana.
This seal (Fig. 3, XVII.) is important as invoking the One
God as “ The All-Perfect One,” S'ar 1 —by the word-sign
of the Great Circle (the Greek Saros) of the Cup-mark
script, which in cuneiform is written in “ diamond ” or
lozenge shape as here. This is a usual title of the Father-
Seal
Sumerian
Phonetic.
<>
Q<>
&AR.1NDUR.U
<31
<38
ZU 1
KHA
—
O.D.—
- —
0000
OOOO
USSA*
—$
Gl.GiN
Fig. 26.—Amulet Inscription of Ussa the Seer of Edin.
Reads : S'ar-zu kha-as' ussa gin [turn] edin-as'.
Transl. : O Thou All-perfect God I the Seer Ussa bring [to Life] at Edin.
1. T.D., 206 and 476 ; B.W., 353. S'ar, B., 8208 and W.P.O.B., 242,
244 f.
2. T.D., 186 ; B.W., 6, and see previous seal.
3. B.W., 437, pi. 171.
god Induru (or " E-a ” or Indra),* on amulets and Cup-
marked inscriptions, as I have shown in my former work.*
And incidentally its second sign zu, “ thou,” confirms the
reading of this sign in the previous seal, where it is also the
second sign.
Us'ana, also named Us'anas' Kavya, was an ancient Vedic
1 B., 8272. * W.P.O.B., 241 f., 323 f. 8 Jb., 237 f.
GRAVE-AMULETS OF SABTAR AND GURGU 97
seer mentioned in many hymns, who worshipped Indra; 1
and he is associated in one of these hymns with Aus'ija
Kakshivan (of Seal I.) as an Indra worshipper.*
Seal No. XVIII.
Death-Amulet Seal 0f S'abtar of Edin.
This seal (Fig. 3, XVIII.) appears to be the Death-Amulet
of the owner of the signet Seal XII., whose name seems to
equate with that of the Epic teacher Savitri.
Seal Sumerian Phonetic
<£>
SAB,$AG,SA
TAR,KUftKHA§
matu,e£ 3
GI,GIN
ED 1 N +
AS
Fig. 27.—Amulet Inscription of S'abtar of Edin.
Reads : S'ab-tar matu gin [turn] edin-as'.
Xransl. : S'abtar, the dead one, bring [to Life] at Edin.
1. T.D., 255 ; B.W., 340. S'ab, S'a, Sag, B„ 7988.
2. T.D., 123 ; B.W., 12. Tar, Kud, B., 373, etc.; M., 290, 303, 316;
Khas', B., 328.
3. Matu as before.
4. As before.
Seal No. XIX.
Death-Amulet Seal of Gurgu.
This seal (Fig. 3, XIX.), the last of the series, seems the
Amulet of Gurgu, probably the Vedic Garga, a priest of
Divo-Dasa or King Tarsi. It also invokes the Resurrecting
1 R.V., 1, 51, 10 ; 83, 5 ; 121, 12 ; 4, 162, etc. * lb., 1, 51, 10-13.
G
98 INDO-SUMERIAN SEALS DECIPHERED
Sun-Fish like the majority of those other death-amulets;
and seeks resurrection in Heaven.
Garga, sumamed Bharad-vaja, or " The strength of the
Bharads (Bharats),” was a Vedic seer and reputed author
of a hymn to Indra 1 in praise of the bounty he received
from Divo-Dasa, i.e.. King Tarsi, great-grandson of Uruas'
(“ Ur-Nina ”), which places him about 3020 b.c. He
significantly calls Indra in one verse by the title of S’akra *
—that is, the Sakko of the Pali and a favourite title used by
Seal Sumerian. PkoneKc
> <<*
Su-KHA
OOOO ««.
OOO,
IMINA*
zb t=C
ou.oa*
Fig. 28.—Amulet Inscription.
Reads : S'u-kha imin gur-gu.
Transl. : O Setting Sun-Fish to Heaven Gur-gu (bring) !
1. and 2. As before.
3. T.D., 60 ; B.W., 187. Gut, B., 4654.
4. As before.
Buddha for Indra. This Indra-name, I find, is clearly
derived from the Sumerian title of Sakh for the Father-
god Induru as “ The enthroned Lord ”—a word which is
disguised by Assyriologists as “ Enlil " or “ Enki."
There are a few other later Epic priests and princes of the
name of Garga less known.* This Sumerian name Gurgu
seems probably the source of the Greco-Median " Gorgias ’’
and the English “ George.”
1 R.V., 6, 47. He seems identical with the Epic Garga, a descendant
of King Bharat, and bearing the synonym Brihat, i.e. " Brit-on,” cp.
W.P., 4, 137.
* lb., 6, 47, 11.
IX
Personal, Tribal and Clan Names and Titles on
Seals III. to XIX.
Disclosing names of famous Vedic and Epic priests, kings,
queens and princes, Sargon I. of Agade, Su'sin of Ur,
etc. ; and tribal or clan names A-Mer (Amorite ), Ari
and Har[-rt] (Aryan), Gad or Kad (Phoenician),
Guti (Goth), Kaz (Kassi), Khaiti (Catti or
Hitt-ite) and Saki (Saca, Scyth
and Sax-on).
The personal names and titles of “ ris's'ias' the Barugu
seer ” (the Vedic seer Aus'ija the B'rigu) and “ Kan(-wa)
the Barama ” (or Kanwa the Brahman) of Seals I. and II.
have already been discussed in Chap. VI.
The other personal names inscribed on Seals III. to XIX.
comprise the following Vedic and Epic priests, kings, queens
and heroes, the Sanskrit form of whose name is placed
within brackets: another Kan-we (Kanwa), the A-Mer
Slave-girl Us'iz of Uriki (the Us'ij Slave-girl Wricaya, wife
of Aus'ija), S'us'ena, prince of Gus'a (Sushena the Kus'ika,
or King S'usin or S'uas'enzu of Ur Dynasty), Tax, the minister
of Sirgana or Sagunu of Agdu (Daxa or Daksha re S'akuni as
Sargon I.), Sagara of Agdu (King Sagara of Ayodhya),
Damu the Guti son of Dax (Dama " son ” of Daxa the
S'aka), As's'ias' the Kaz of Gus'i (Aus'iji the Kas'i), Kan(-wa)
S'ar . . . (Kanwa S'rayasa ?), Gal-'ha Bargu (Galawa B'rigu),
S'abtar (Savitri ?) ; and on the Grave-Amulets Ukgu the
Gad, Midas' (Midhwas “ son " of Daxa), Uzuas' the Diviner
99
100 INDO-SUMERIAN SEALS DECIPHERED
Slave-girl of Sun-temple (Us'ij, slave-girl wife of Aus'ija),
Ussa the seer of Edin and Gurgu (Garga the B'arat).
Amongst these personal names the Aryan " Midas' ” is
noteworthy at this early period.
The tribal clan or racial titles found on the seals comprise
the following:
Art and Har on Seals IV. and VIII., etc., as “ Arya-n,” see
notes on these seals and in my former work. 1
Gad or Kad on Seals XI. and XIII. is a title of Phoenicians,
with Sanskrit equivalent Cedi, see my previous work for
details. 2 The form Khad is used by Uruas' or Ur-Nina,
see Chap. V. and Appendix I.
Guti or Goth on Seal VII., see details in my previous
work.*
Kaz is obviously a contraction of " Kazzi," a recognized
form of spelling Kas's'i, the dynastic clan title of the Kassi
or Cassites of Babylonia. In the form Kas'i it was a clan
title of the early Panch-ala or Sumero-Phcenician kings
in the Indian Epics; and Dirgha-tamas, the forefather of
Aus'ija, was of this line, 4 therefore Aus'ija Kakshlvan and
his descendants, the Gotamas, were Kas'i. " Kazzi ” is
the form of “ Kassi ” or " Cassi,” which is used by the
Phoenician-Briton king Partolon on his monument of about
400 B.c. in Scotland. 5 On this Kas and Cas and Cassi
title of ancient Brito-Phoenician kings who also stamped
it on their coins, see my former work, where the origin of
this " Kazzi ” and the “ Kassi ” title is dirclosed in
detail. 6
Khaiti seems used for Khati, Khatti, Catti or " Hitt-ite,”
the Khattiyo of Pali and Khattri of Hindi as seen in next
chapter. And Alexander the Great found the Kathai -oi
tribe, noted for its handsome appearance and their country
1 W.P.O.B., 257 £., 412 f.
8 76 ., 170. 331.
6 lb., 32, 211.
2 76 ., 18, 74 f., 168, 180, 200, 262.
4 W.V.P., 4, 32.
6 76 ., 47 f., 202 f., 2ii, 274 f.
PERSONAL AND TRIBAL NAMES ON SEALS ioi
Kathai- ai, hereabouts between Mohenjo Daro and Harappa,
on the Lower Ravi and Sutlej tributaries of the Indus. 1
Saki is used in a tribal as well as territorial sense, and
seems the Sumerian source of the S'aka or S'akya tribe of
Ancient India, the Sacce of the Greco-Romans for the
Scyths, and of the name “ Sax-on.”
1 Arrian ; V.N., 88 ; Strabo, 699.
X
Place-names on the Indus Valley Seals and
their Identification
Disclosing “ Edin ” as Sumerian city-state on Indus,
with capital “ Khaitisiga ” at Mohenjo Daro as
“ City of the Hittites " ; and " Saki-Land ”
as " S'aka-Land ” of the Maga (or
Magi) Sun-worshippers.
We now discover the location and identity in the Indus
Valley of the chief place-names in the seals: “ Edin ” and
" Khaiti-siga " and " Saki.”
“ Edin,” the place-name most frequently recorded in these
seals, we have already found recorded in the documents
of the Early Sumerians and in the identical monogram
as in these seals, as detailed in Chap. V. There we have
seen that the Sumero-Phoenician king Uruas' (the Haryas'wa
of the Vedas and Indian Epics, the so-called “ Ur-Nina ”
of Assyriologists) of S'irlapur on the Persian Gulf about
3100 b.c., claimed to have " built,” or " caused to be built,”
two Edins as " Forts of the House of the Sun-god.” One
of these was " Gu-Edin ” in the Mesopotamian delta, a few
miles to the north-west of his seaport capital of S'irlapur,
and it continued to be regarded as so sacred that his grandson
restored it, and Gudia (Gadhi of the Indian Epics and the
” Gudea ” of Assyriologists) about 2400 b.c. in one of his
official documents confirmed its freedom from the payment
of taxes, 1 thus showing that it was a shrine, and not the name
of the province of S'irlapur or Lagash as usually supposed.
1 R.B.H., 77 f. ; K.H.S., 271.
102
EDIN PLACE-NAME ON SEALS 103
The other Edin or " Edin ” proper, the site of which has
hitherto been unknown, we then found was a distant tribu¬
tary state of King Uruas', under the governorship of his
eldest son and successor, its “ capturer,” Lord (A-)Mad-gal,
the Mudgala of the Vedas and Epics. We further found that
this Edin was described by the Sumerians as " The captured
Land of Edin,” wherein the word for “ Land ” is spelt by
the word-sign Sakh, which possibly connoted the " S'aka-
Land ” (or Land of the SacEe, Getae, or Goths) of the Indian
Epics, and the especial seat of the Maga (or Magi) Sun-
worshippers in the Indus Valley.
We further found that this outlandish Edin was also
called by the Sumerians " The Land (or city) of Saki of the
temple (or house) of The Slave-girl,” and was also defined as
" Land (or city) of the Priest-queen of Bel." And we found
that two of the seals on decipherment proved to be actually
inscribed as those of " The Slave-girl ” (Seals IV. and
XV.).
We still further found the positive evidence on Seal III.,
that the owner of that signet appears to call his city in
the Indus Valley " The Second (Edin).” All this cumulative
evidence established the identity of this land of “ Edin ”
of the Sumero-Phcenician king Uruas' with this " Edin ”
of the seals in the Indus Valley—the name “ Edin ” being
applied to that city-state presumably from the Edin temple
of the Sun at its capital.
In Indian traditional literature the only country or place-
name resembling " Edin ” is " Udydna," the ancient name
for the state of Swat in a valley of the Upper Indus 1 (see map,
p. 7) and famous for its fine Indo-Scythian Buddhist sculp¬
tures,* as the traditional homeland of King Sibi, son of
1 B.H.T., 1,119 f. In Indian Epic tradition it seems confused with Ujjain.
* See my Report on Mission for collecting Indo-Scythic Sculptures,
Beng. Govt. Press, 1895 ; and in Trans. Internat. Orient. Cong., Paris,
1897, sec. 1, 245 f., which disclosed the Gothic arch there in sculptures of
second to third centuries a.d., i.e., about a thousand years before its
supposed origin.
104 INDO-SUMERIAN SEALS DECIPHERED
Usinara, and his “ Sibi ” people. 1 The name possibly also
appears in "Udayana” and “ Udayin ” (or "Of Udyan”),
titles of several princes in the Indian Epics, and in the Vedic
" Audanya ” or " Of Odana,” the epithet of a priest or layman
named Mundibha.® And there is an Ayodhin on the Sutlej be¬
low Ferozepore, i.e., more or less opposite Harappa (see map).®
The name “ Edin,” which is also spelt “ Etin " in Sumerianf
is however fortunately preserved and definitely located in the
Lower Indus Valley as " Otin ’’ by the Buddhist pilgrim
Hiuen Tsiang. This remarkably accurate geographer in his
pilgrimages to the chief Buddhist shrines throughout India
at the beginning of the seventh century a.d., is our chief
authority for the geographical topography of Ancient
India. He records the distances along the roads in Chinese
li, of which at that period about seven go to the English
mile. The province of Sind (his " Sintu ”) at that period was
restricted to a tract in the middle Indus Valley, between
Multan and the modem Sukker (see map, p. 7) ; but he
places Otin (i.e., Edin) " under the protection of Sind.”
Starting with our extracts from his narrative from Multan
as a fixed point (see map, p. 7), he says :
“ From this (Multan) going north-east 700 li (i.e., about
100 miles) we come to the country of Po-fa-to (Parvata ?).
. . . Here are four stupas built by King Asoka.” 6 Here
it is to be noted the Asoka stupas here referred to are almost
certainly those at Harappa, the excavation of which has
yielded several of these seals ; as Harappa is approximately
in the direction and distance from Multan thus indicated,
and there are no other Asoka stupas known in this area.
He then continues, after describing that country :
" Leaving the Sintu country (? Parvata or Harappa ?)
and going south-west 1500 or 1600 li (about 215 or 230
miles) we come to the kingdom of O-Tia-po-chi-lo .* The
1 B.H.T., 1,125, and cp. W.V.P., 4, 121 f. * M.K.I., 1, 126.
» V.N., 88. 4 B„ 4521.
4 B.H.T., 2. 275. 6 Also spelt by him " O-tien."
EDIN PLACE-NAME ON SEALS 105
country is about 5000 li in circuit. The chief town is called
Khie-tsi-shi-fa-lo, and is about 30 li round. It 1 lies on the
River Sin-tu and borders the ocean. ... It is under the
protection of Sin-tu. . . . King Asoka built stupas on the
spots consecrated by the sacred traces, six in number.
Going west from this, less than 2000 li, we come to the country
of Long-kie-lo ... it borders on the ocean. It is on the
route to the kingdom of the Western women (the Ama¬
zonian matriarchists of Van of Semiramis). . . . From
this going north-west we come to the kingdom of Po-la-see
(Persia).” *
Now this capital on the River Indus of the kingdom of
Qii^i-pochilo, under the protection of Sind, and bordering
the ocean, is seen by its relative position and distance
from Multan, on the one hand, and Persia and the Indian
Ocean on the other, to correspond clearly to the location of
the Buddhist ruins at Mohenjo Daro, where most of the
" Edin ” seals were unearthed, and implies that this " Otin ”
is identical with the Sumerian “ Edin ” or “ Etin.” And
from the occurrence of seals with the name “ Edin ” at
Harappa {e.g., Seal I.), and the occurrence of the name
“ Udyana ’’ for the Upper Indus district of Swat, it would
appear probable that the whole of the Indus Valley from
Edin city upwards was known in ancient times as *' The
Land of Edin.”
The second part of this country name “ Pochilo,” as spelt
by the Chinese, is apparently the equivalent of the modem
“ Bukkur " or “ Behker ”—r being absent in Chinese and
replaced by /. “ Bukkur,” the “ Behker ” or “ Bhaker ”
of the older maps of Rennell and Vincent, is the name of
the ancient town and district on the east bank of the Indus
opposite Sukkur, and about forty miles to the north-east
of Mohenjo Daro (see map). Behker was a very ancient pre¬
historic settlement, for neolithic implements and cores were
1 The kingdom of Otin.
2 B.H.T., 2, 276-7.
io6 INDO-SUMERIAN SEALS DECIPHERED
found here, 1 as at Mohenjo Daro. At the pilgrims’ visit
this district was thus joined to Otin (Edin) forming the
“ Otin-Pochiro ” state.
The name of the capital town of “ Otin " country as pre¬
served by Hiuen Tsiang, namely, Khie-isi-shi-fa-lo, well
equates with Khaiti-sig of Seal III., with the addition of
pur a or " city.” This name suggests that it may possibly
mean " The Lower city of the Khatti ” ; and Seal IX.
appears to give the reading “ Fort Sig,” i.e., “ Lower Fort.”
This meaning of “ Lower city of the Khatti ” or " Hitt-
ites ” for this old Sumerian city-capital and port of the Indus
Valley—wherein Khatti is the “ Khattiyo ” of the Pali,
" Khattri ” of Hindi, and the “ Catti ” title of the Ancient
Britons on their coins, etc.*—receives support from the
facts : Firstly, that the handsome Kathai tribe were located
in its neighbourhood at Alexander’s visit; secondly, that
it was hereabouts, at Sukker, I was led by quite independent
evidence to fix the crossing of the Indus by the " Great
Indo-Aryan Invasion ” of Khattiyo Syria-Phcenicians ( Kuru-
Panch- ala) in their exodus from Syria-Phcenicia via Persia
to Hindustan or the Ganges Valley about 700 b.c., when I
completed my Origin of the Indo-Aryans and their Civiliza¬
tion over ten years ago ; and thirdly, that the Indus Valley
retained the name " Hiti," i.e., “ Hitt-ite ” on its coins
down to about the seventh century a.d.
The name " Hiti ” is recognized by Assyriologists as a
common late dialectic form of Khali or Khatti, in which
the initial hard K has dropped out; and this “ Hit ” is
the form adopted by the Jews in their Old Testament
for these Aryan or Amorite people, which our English
translators have romanized into " Hitt- ite.” The Khatti
or Hitt-ite people themselves sometimes spelt the name
" Kha-it-ti,” which equates with the seal. Now a fine
1 B. Foote, Ind. Prehisi. Antiquities, Madras, 1916, 158.
a W.P.O.B., 6, etc., etc.
KHAITI-SIG PLACE-NAME ON SEAL 107
gold coin bearing undeciphered Hittite hieroglyphs is figured
by Sir A. Cunningham of the Indian Archaeological Survey, 1
as being probably found in Sind or Multan ; and is con-
jecturally dated to about the seventh century a.d. or earlier.*
It contains the portrait of a king of fine Aryan Gothic type,
with the legend : Hiti-v* ca Airan ca parames'wara, i.e.,
“ Paramount Lord of Hiti- land and of Airan (or Eastern
Persia).” This " Land of the Hiti ” has been conjectured
to be " the Panjab,” * presumably because Mooltan is now
detached from Sind and been allocated to that Upper Indus
province.
Another reference to Hiti, presumably as title of the
ancient Indus Valley state, is found in the list of Parada
kings of Western India—wherein Parada appears to be the
Parthian form of Barata, B'arata, or Brihad or " Brit-on.”
One of these kings is styled S'ri Hiti -vira Air ana ka Parad-
eswara, S'ri Vahiti-Gana Deva-Ganita ,* i.e., " The worshipful
Hiti hero of Airana, Lord of the Parada (Parthians or Barats),
the worshipful Vahiti-Gana Deva-Ganita.” This appears to
establish the use of Hiti, a dialectic form of Khaiti or
" Hittite ” for ancient Sind; and the survival of the old
personal Sumerian name of the seals, Gana (or Kana), is
noteworthy.
“ S'aka- Land, or Land of the Sacae, Scyths, Getae or
Goths,” 4 5 was also an ancient name for the Indus Valley in
the Indian Epics, and obviously the ” Sa&i-Land of Edin ”
of the Sumerians as above noted. We have seen that the
Vedic hymn of Aus'ija of Seal I. records that his patron king
“ on the banks of the Indus ” was " the son of Bhavya.”
And the Indian Epics tell us that Bhavya, son of Priya-
Vrata, “ was appointed to reign over S'aka-land ” ; * and
1 A.S.I., v. 123. Also fig. in Numismat. Chr., 1894, pi. xii (x) 9. P- 2 3 9 l -
1 Rapson, Coins of India, 1898, 31.
3 C. Lassen, Indische Alterlums-kunde, 1847, I, 9.
4 On the interchange of these ethnic names, see W.P.O.B., 331 f.
5 W.V.P., 2, 101.
108 INDO-SUMERIAN SEALS DECIPHERED
that “ the sons of Bhavya king of S'aka-land ” were the rulers
over that land with its seven rivers. 1
This “ S'aka ” title for the Indus Valley is probably "The
S'akh Land ” mentioned by the son of Lord Mudgala, King
Bi(d)as'nadi (“ Eannatum ”) in his edict on the " State
of the Vultures " as conquered by him. And he mentions
it after Elam.* The name “ Saca-stene ” or " Land of
the Sacas ” was restricted by the Greco-Romans to the
south-western part of their province of Ariana in Persia,
and called “ Saka-stan ” by the Persians, the modem
Seistan (see map, p. 32).
This S'aka-land of the Indus Valley, now identified with
the Sa&i-land of Edin of the seals, was the land of the Maga
(or Magi) Sun-worshippers,* who now would seem to be the
descendants of the Sun-worshipping Sumerians of the seals,
or of a later wave of the same people.
The most famous Sun-temple hitherto known in the whole
of India, and presumably a branch of the Edin one, was still
flourishing in this region in the seventh century a.d. at
Mooltan, between Mohenjo Daro and Harappa; and it
was also an oracle with vestal virgins like the Sumerian
“ Nina ” Sun-temple of Uruas' at Lagash and of Us'iz
at Edin. It is therefore of especial interest and importance
to read the Chinese pilgrim’s description of it at that period,
all the more so as it illustrates the humane simple fire and
flower offerings of the Sumerian Sun-worshippers of the
beneficent Father-god, as opposed to the bloody sacrifices
of the aboriginal Moon and Mother cult, so abhorrent to the
Sun-worshippers. And like those of the Early Sumerians
it had a hospital attached to it.
Hiuen Tsiang, whose descriptions of the sites and monu¬
ments of Ancient India I have found so trustworthy in my
explorations and excavations at Pataliputra (Patna), Udyana
(Swat), Kapilavastu, etc., as others also have found them
1 W.V.P., 2, 198. 2 Cp. R.B., 91 and T.D.I., 37. 3 W.V.P., 2. 381 f.
SAKI, URIKI AND AGDU PLACE-NAMES 109
elsewhere, writes : “ There is (at Multan) a temple dedicated
to the Sun, very magnificent and profusely decorated. The
image of the Sun-god is cast in yellow gold and ornamented
with rare gems. Its divine insight is mysteriously mani¬
fested. Women play their music, light their torches, offer
their flowers and perfumes to honour it. This custom has
been continued from the very first. The kings and high
families of the five Indies never fail to make their offerings
of gems and precious stones. They have founded a house of
mercy, in which they provide food and drink and medicines
for the poor and sick, affording succour and sustenance.
Men from all countries come here to offer up their prayers.
There are always some thousands doing so. On the four
sides of the temple are tanks with flowering groves where
one can wander about without restraint.” 1 This old
Sun-temple disappears along with the equally benign
Indian Buddhism at the destructive Mohammedan invasion
by fanatical iconoclasts, and the rise of modem Brahmanism
with its incorporation of matriarchist rites of wholesale
sanguinary sacrifices to demons.
The place-names " XJri," " Uriki " and “ Agdu" of the seals
have already been discussed under Seals IV., V., and VI.
and their foot-notes. “ Uri-ki ” or “ City (or land) of Uri”
literally means " City (or land) of the Akkads or Amorites.” 8
It may denote the city of Ur, or of " Uruki,” i.e., Erech
the modem Warka.
“ Gus'a or Gus'i Land ” of Seals V., VIII. and X. appears
to represent the “ Kus'a Land ” of the Indian Epics. “ Kus'a
Land ” is always referred to in the Epics as a country distinct
from S'aka-Land, and was possibly an ancient name for
Mesopotamia. 8
“ Ag-du,” if it does occur, would seem a dialectic form
1 B.H.T., 2, 274. * Cp. B.W., 316.
3 On Kus'a country, see W.V.P., 2, 101, 109, 129 i.; on dynasty, lb.,
4, 26 f., 138 f. The former glories of King Kusa and of his city Kusa-wati
are repeatedly referred to by Buddha the S'akya. C.J.T., i, 231 ; 5, 141 f.
no INDO-SUMERIAN SEALS DECIPHERED
of spelling “ Agadu ” (or " Agade ”), the usual form of the
name of Sargon’s capital. His city-name, however, also
reads, I find, A-zu-tu in his autobiography discovered by
General Rawlinson ; 1 and thus equates fairly with the
Indian " Ajodhya ” or " Ayodhya ” capital of Sargon I.,
under his solar title of “ Sagara.”
“ Harappa,” on the Ravi, appears to me to be probably
the Vedic Hariyupiya on the “ Yavya ” River, where a king
called " Cayamana son of Diva-vrata ” (? Cyawana son of
Divo-Dasa) 2 and of the Parthu clan (Parthian or Barat),
along with “ three thousand mailed warriors ” defeated the
Wricis under Waras'ika, through the aid of Indra. 8 It
thus becomes a question whether this Wrici tribal title may
be related to the “Wricaya” or " Uri-ki ” title of “ the
slave-girl Usij,” and thus explain the story of her being a
" captive ” or " slave ” of the Sumerians at Edin, presum¬
ably on their capture of Harappa as an up-country port
on the route to the gold-fields of Tibet, in the reign of the
son of Divo-Dasa or King Tarsi, the great-grandson of
Uruas', about 3020-3000 B.c.
Regarding the name " Mohenjo Daro," we have seen that
the second part of that name, “ Daro,” appears to represent
the older form of the Indo-Persian word Darya “ the sea,”
derived as I have shown from the Sumerian Duru " the sea
or water” and the source of the Cymric Dwr " water,” etc.,
especially as we find this name Darya along the course of the
Indus, even above Sukker, for the depressed areas repre¬
senting former lakes. As regards the first part of the name,
" Mohenjo,” in view of the prominence given to the Buffalo
1 C.T. : C.I.W.A., 3 pi. 4, No. 47. The name usually read “ Azupiranu,"
reads, I find, A-zu-tu rax-a-ni or " The destroyed Azulu ” (cp. on raxani,
M.D., 957). Sargon uses that phrase in describing this ancestral city at
his birth ; and I find that he was the son of a Sumerian king who was
killed and his capital destroyed by a rival, and that Sargon was a post¬
humous son, who afterwards recovered his patrimony and rebuilt the
capital as " Agadu.” This now explains the references in his birth-story
which have remained a puzzle to Assyriologists.
2 See Appendix IV. * H.V., 6, 27.
HARAPPA AND MOHENJO-DARO NAMES hi
on the seals of Edin, I think it is possible that " Mohenjo ”
may be a dialectic form of the still current name of " Mains "
or " Mang ” for a buffalo, 1 which is a nasalized form of the
Sanskrit " Mahisha ”—a name now disclosed to be derived
from the Sumerian Ma-a-su, " cattle,” and especially " wild
cattle." * Thus, " Mohenjo-Daro ” would mean " The
Lagoon of the Wild Buffaloes ” ; and we have seen that the
Wild Buffalo was evidently indigenous there.
1 In Bengal and Bihar where wild buffalo still exist, B.M., 491. The
more common name Bains is thus seen to be a corruption of " Mains,”
M and B being freely interchangeable, thus " Mombay ” for " Bombay.”
XI
Date of Indo-Sumerian Seals
Paleographically, we have seen that the archaic form of
the Sumerian writing on the seals suggests for some of them
the remote date of " about 4000 B.c.” to about 3000 B.c.,
whilst others betray certain conventional modifications of
the Sumerian script which only came into vogue in the time
of Sargon I. (about 2800 B.c.), and of Gudia (about 2400 B.c.),
and of the Ur Dynasty (about 2300 b.c.).
The positive evidence, on the other hand, from the de¬
cipherment of the inscriptions on the seals, while generally
confirming these inferences of palaeography, by disclosing
some of the authors as historical Mesopotamian princes of
approximately fixed dates, and as Vedic sages and priestesses
of relatively fixed position in the Indian Epic King-lists
which now can be dated, as I have shown, through the
Mesopotamian King-lists, it at the same time lowers the
extreme date for the oldest of these seals to about 3100 b.c.
For it is known that the Sumerians and their successors con¬
tinued to use archaic script as seal characters, for sacred or
amulet or magical purposes, in later times long after the
current contemporary script had acquired a less archaic
form. This is evidenced by the seals impressed as attesta¬
tions upon clay-tablets of relatively later dates, just as some
people nowadays use Runic and " Old English ” letters
and “ Gnostic characters " on their signets.
The rudest, and thus presumably the oldest of these seals,
No. X., namely, “ Kan(-we) S'ar . . .,” may yet be dated
about 3100 B.c., that is the approximate date for the
112
DATE OF INDO-SUMERIAN SEALS
ii3
Emperor Uruas'-the-Khad (or " Phoenician,” or “ Ur-
Nina ”), who we found “ built or caused to be built ” Edin,
“ in a captured land,” which has proved by the new evidence
to be this Indus Valley, captured by his son Mudgala.
Thus the seals of the Vedic priest As's'ias' (Aus'ija, Seal I.)
and the seals of the slave-girl Usiz and Uzuas' (IV. and XV.)
as well as the Kanwa priests (II., III.) appear to date to
about this epoch. King Sagara’s seal (VII.) along with
the seal of " Tax the minister of Sirgana or Saguna ”
(No. VI.) can be placed with comparative certainty about
2750 B.C., within the reign of Sargon I. of Agade; and
similarly, or soon after, the seal of “ Damu son of Dax ”
(VII.).
The seal of “ Prince S'us'ena ” (No. V.) absolutely iden¬
tifies him with S'usin or S'uas'sin “ son ” and successor of
Buras'-sin (Bur-Sin I.) of the Ur Dynasty about 2350 B.c.
And this seal appears to be one of the last of the series.
H
XII
Historical Results and Effects of Discoveries
The historical effects of these decipherments of this large
series of Sumerian seals from the Indus Valley are of far-
reaching importance. In recovering one of the earliest,
if not the earliest, lost chapters of the History of Indian
Civilization, and also lost chapters in the History of the Early
Sumerians and Phoenicians in Mesopotamia, in regard to their
race, the rise of three dynasties, and their early seafaring,
commercial and colonizing activities, and the manner in which
they spread the Aryan Civilization over the Ancient World,
they shift the currently accepted racial pivots of the history
of the World’s “ Higher Civilization ” by establishing still
more firmly my discovery that the Sumerians and Phoenicians
were racially Aryans.
The decipherment of this large series of Sumerian seals
from the Indus Valley, dating from about 3100 b.c. to 2300
B.c., whilst fully confirming and further establishing my
discovery that the “ Sumerians ” were the Early Aryans, the
early heroes of the Vedas, and the authors of Indian Civiliza¬
tion ; it also confirms and further establishes my discovery
that the leading dynasty of Early Sumerians on the Persian
Gulf from about 3100 B.c. onwards were Phoenicians, and that
the Phoenicians properly so-called were Aryans in race and
speech, and were the leading pioneers of Aryan Civilization
over the world ; and that in particular the introducers of Aryan
Civilization into Ancient India were mainly the Aryan
Phoenicians.
The names and personalities of the chief leaders of the
114
HISTORICAL EFFECTS OF DISCOVERIES 115
Early Aryan merchants, who from their seaport on the
Persian Gulf first exploited the economic and commercial
resources of the Indus Valley from 3100 B.c. onwards, are
now recovered from their actual personal signets and seals,
as well as the names of the well-known Vedic Sun-worshipping
priests and priestesses who accompanied them and settled
and died there.
We discover that the enterprising seafaring Aryan
Sumerian emperor who founded the Indus colony was the
founder of the First Phoenician Dynasty about 3100 B.c. ;
and that he was the son of the famous Hercules of the
Phoenicians, who is now conclusively identified with the
Sumerian hero " Gilgamesh ” (or “ The Fire-priest ”) of
Erech and disclosed for the first time as a historical Aryan
king of fixed date about 3150 B.C., as detailed in Appendix V.
The first expedition of these Phoenician mariner traders
who formed the first settlement on the Indus, is disclosed
to have been under the leadership of the merchant-prince
Lord Madgal (Mudgala of the Vedas and Indian Epics),
the eldest son and successor of the Sumerian emperor of
Mesopotamia, Uruas'-the-Khad (or Phoenician), the King
Hary-as'wa of the Vedas and Epics, with his capital on the
Persian Gulf. And this fact incidentally confirms the truth
of the tradition reported by Herodotus that the Phoenicians
were settled on the Persian Gulf before 2800 b.c., when they
first established Tyre on the Mediterranean. And we now
recover a wonderful lost chapter on the manner in which
the Early Phoenicians pursued their trade along the Persian
Gulf to the Arabian Sea and Indus Valley and penetrated
and colonized the latter for about eight centuries from
3100 B.c. onwards in their exploitation of its mineral and
other wealth.
This first settlement and colonization of the Indus Valley
by these Aryan Phoenicians is proved by the record of Uruas'
in regard to his having “ built ” Edin ; and by the seal
ii6 INDO-SUMERIAN SEALS DECIPHERED
of Lord Mudgala as " the capturer ” and “ minister ” there,
holding the Edin state as a " captured ” colony of the
Sumerian empire of Mesopotamia. It seems to be the
“ S'akh-land ” held by King Mudgala’s son. It was also,
we found, a colony of that empire in the time of Sargon I.
(2800 b.c.). The " Magan ” tributary land of Gudia
(2450 b.c.) was possibly, we have seen, within it, and some
of the seals are of Gudia’s period. It was still a colony
of that empire in the time of S'us'in, the second last king
of the Ur Dynasty (about 2350-2300 B.c.). And it appears
to have remained throughout a mere colony of that empire ;
as no local title of “ king ” is found on any of the seals—
the Vedic reference to Bhavya and his son the patron of
Aus'ija Kakshivan as " unconquered king of Sindhu ”
may have been merely a bardic compliment, though it
is of course possible that local kings may have set them¬
selves up in the intervals of imperial weakness, as they
did in that other dependency of Mesopotamia, Sus'a. Nor
is there any evidence that the Indus Valley was a colony
of an ancient independent Sus'a (or Elam). At the same
time we gain an insight into the reality of the claim proudly
inscribed by these ancient Sumerian emperors on their
monuments in Mesopotamia, to be “ King of the Four
Quarters of the World,” “ Lord of the Lower Sea (Persian
Gulf and Arabian Sea or Indian Ocean) and of the Upper Sea
of the Setting Sun (Mediterranean).”
The sudden cessation of the seals with the end of the Ur
Dynasty, about 2300 B.c., suggests that the Isin Dynasty—a
dynasty now called " Amorite ” 1 —which overthrew the Ur
line, lost the sovereignty over the Indus Valley. And this
in association with the massacre by Bur-as' Sin I. (Paras'u)
of “ the sons of Hary-as'wa,” i.e., of the Phoenician princes
of the line of Uruas'-the-Khad, appears to have meant the
loss of the Indus Valley by these Early Phoenicians. It is
1 C.E.A., 90-1.
HISTORICAL EFFECTS OF DISCOVERIES 117
possible however, and even probable, that further excavation
of the Indus Valley sites may unearth other and later series
of Sumerian or cuneiform seals or tablets, of later rulers there.
The strategical position of Mohenjo Daro on an island in the
Lower Indus near what had been its old delta, and of Harappa
on one of the main confluences of the Upper Indus, implies
that these Early Sumero-Phcenician merchant-princes held
the water-way up the Indus Valley and the lines of com¬
munications with the gold-fields of Tibet. On the other
hand, it is noteworthy that so far there is no evidence yet
forthcoming that this early wave of Sumero-Phcenicians
penetrated to and settled in the Ganges Valley, the Brah-
manist traditional centre of Indo-Aryan Civilization and the
seat of the so-called " Aryan Invasion of India ” of modem
Indianists—an invasion which I have been led by a series
of facts, before mentioned, to ascribe to a much later branch
of Syrio-Phoenicians introducing a later form of the same
Sumerian civilization and religion, and at a no earlier date
than about 700 b.c.
The civilization disclosed by the seals and their language
and religion and the cultural objects and buildings associated
with them is purely Sumerian as found in Mesopotamia,
and is not of independent local origin in the Indus Valley.
And in keeping with this exotic source, we find the civiliza¬
tion suddenly appears there as a fully-fledged Higher Civiliza¬
tion of the Sumerian type of that period.
The cultural and religious objects found associated with
these seals are of the Sumerian and Hitto-Phoenician type.
The necklaces are generally of the Sumerian and Hitto-
Phoenician pattern ; and necklaces we have seen are men¬
tioned as treasures in the Vedic hymn by the author of Seal I.,
resident on the Indus. The crude terra-cotta figurines of
birds generally resemble those of the early Hittites, 1 and
similarly the animal-head figurines, 11 which were favourite
1 C.M.C., pi. 18, 1617. * 76 ., pi. 16, 5 ; 17, 3, 9, etc. ; 18, 7, 8, etc.
n8 INDO-SUMERIAN SEALS DECIPHERED
nursery toys and buried with children. The crude homed
headdress of the female figurine is obviously a crude repre¬
sentation of the homed headdress of the Hitto-Sumerian
ladies seen on their seals. 1 Similarly, the painted ware is
like the Hittite. 2 Glazed tiles were a speciality of the
Phoenicians and Early Sumerians, and marble flags and
house-drains are found in early Phoenician buildings at
Crete, etc., and at Hittite Carchemish, where also are
masonry and brick graves within the side walls of houses 2
as at Mohenjo Daro. The votive stone-maces are of the
Hitto-Sumerian pattern, and as seen on the Edin seal of
Lord Mudgala (Fig. 5, p. 35) ; and amongst those found in
the excavations there may possibly be the actual originals
of the sacred pair used by Mudgala in his famous exploit at
Edin, and figured on that seal.
The art displayed on these seals is of a very advanced
type, implying long familiarity and proficiency in the
naturalistic drawing of animals, and of engraving on a
minute scale on jewels and hard stones, with an artistic
ability and standard far beyond anything found in Anglo-
Saxon England.
The religion expressed on these seals also reflects the purer
monotheism of the Early Sumerians over a millennium of
years before the birth of Abraham, as opposed to the poly¬
theism hitherto arbitrarily ascribed to them by Assyriol-
ogists, from Prof. Sayce downwards, with the supposititious
female god “ Nina.” 4 We now see the original documentary
evidences for the belief of these Early Aryan Sumero-
Phcenicians in the One Father-God of Heaven and his Sun-
angel and in the Resurrection from the Dead, in the pathetic
prayers for that Resurrection which are engraved on their
Death-Amulets. There is also disclosed the Sumerian origin
of the “ Sun-worship,” which still survives widely in modem
1 See W.P.O.B., Fig. 35, etc.
* B.M.C. ii., 39 f., 129.
2 C.M.C., pi. 3, 10-14.
4 See Appendix II.
SUN-WORSHIP IN MODERN INDIA 119
India, as seen at sunrise along the banks of the great rivers
(see Fig. 29), and in the first prayer, the Gayatri, which is
chanted to " the God behind the Sun " as an orison by
every Brahman, 1 despite the later degraded gross poly-
Fig. 29.—" Sun-worship " of the Sumerians at sunrise in modern India.
theism and demonolatry with bloody sacrifices of modem
Brahmanism, which have been incorporated from the matri-
archist aborigines. And we find colonies of Aryan Sumerian
“ Fire-worshipping ” Magi established on the Indus over
two millenniums of years before the traditional date for
Zoroaster and his Sun-god Ahura-Mazda or Hormzd—a
name which I have shown is also derived from the Sumerian.
And we now discover the Sumerian origin and source of
the Indian Brahmanist tradition that the Sun-god Vishnu
had anciently the incarnation and form of a Fish ; * and
is identical with “ Dagon ” of the Amorite Phoenicians.
1 W.P.O.B., 264. * See Appendix II.
120 INDO-SUMERIAN SEALS DECIPHERED
This Fish divinity or angel, moreover, the so-called
“ goddess Nina ” of Assyriologists (!), is defined not as God
himself, but as " Son of God,” and as bearing the names
of Pies’ (or Piesh) and Napitub, which we have seen discloses
the Sumerian origin of both names, representation and
functions of the Greek and Roman " Pos-eidon" and
Neptune, as well as the Sanskrit Napat for " the son of the
waters,” also the name “ Vishnu ” (see Appendix II.); and
thus adding several more Aryan god-names of Sumerian
origin to those already recorded in my former work. 1 These
discoveries thus open up entirely new vistas in the religion of
the Sumerians, disclosing the latter as the source of the names,
as well as the forms and functions, of the gods of the Aryans.
It is also of great historical as well as religious significance
to discover that the Death-Amulets of these Aryan Sumero-
Phcenicians or Amorites in the Indus Valley have their prayers
generally couched in the identical form of the Death-Amulets
of the Early Sumerians 1 (hitherto overlooked by Assyriologists)
and of the “ Cup-marked Script ” of the Early Sumerian
amulets ,* and of the “ Cup-marked ” inscriptions in Ancient
Britain. And they strikingly confirm my readings of these
Cup-marked inscriptions on Sumerian amulets and on the pre¬
historic monuments of Ancient Britain, which I have proved
were erected by the blood-ancestors of the Britons, properly
so-called, the Sumero-Phoenicians.
The excavation of the nests of these actual Death-Amulets
and signet seals of famous Vedic sages, priestesses and princes
from the masonry ruins which included visible graves,
implies that these were the actual tombs and formerly sacred
shrines of most of the famous personages whose names
are inscribed on the seals, and that " Caesar’s dust ” has been
exhumed. It would thus be only fitting that on completion
of the excavations a suitable memorial be erected to mark
the sacred spot where rested the earthly remains of such
1 W.P.O.B., 242, etc. * lb., 255 f., 411 f. * lb., 238 f.
HISTORICAL EFFECTS OF DISCOVERIES 121
famous Vedic Aryan pioneers of Indian civilization and
religion.
The remarkable historicity of the Indian Epic and Vedic
records of the Ancient Aryan kings and sages, as authentic
and independent sources of new Sumerian history—a fact
which I have disclosed and proved in my former work—is
also further established by these seals. Not only do the
Vedas and the Indian Epic King-lists, as far as they go,
supply an unique key to the original form of the names
of the Sumerian and later Mesopotamian and Hittite kings,
but they fill up and illumine, as we have found, many
blank and dark places in Sumerian history ; and they supply
a key to the symbolism on Sumerian seals and monuments
which has hitherto been inexplicable to Assyriologists, as
I have freely shown in my former work, and in the present
one in regard to Lord Mudgala’s seal of Edin, and Sushena’s
and other seals.
The fictitiousness of the majority of the names of Sumerian
and other Early Mesopotamian kings as “ restored ” by
Assyriologists, obsessed with false racial and religious
theories, and without any key to the proper form of the per¬
sonal names written in the polyphonous Sumerian and cunei¬
form script, is also amply evident. The result of this whole¬
sale conjectural coining of fictitious names has been to grossly
mislead students of Comparative History, Philologists,
Anthropologists and Archaeologists. I speak somewhat
feelingly on this subject, as no one has suffered more seriously,
and had so many laborious years of research needlessly
wasted, than I have had by too confidingly accepting those
false names thus dogmatically put forward by accredited
“ Established Authority.”
And the fact is abundantly established by these seals
that their authors were of the same Aryan Sumero-Phoenician
race which, as I have conclusively proved, civilized, colonized
and Aryanized Ancient Albion, and who were blood-
122 INDO-SUMERIAN SEALS DECIPHERED
ancestors of the Britons. And we have found that the first
king of the Aryan Phoenicians, already about 3100 B.c.,
called himself " Ruler of the Waves.”
Finally, it would be futile to pretend ignorance that in these
matters, led by the new facts, I am at opposite poles from
“ leading authorities ” ; and yet the situation is not
altogether without its compensations. One who comes to
history without prejudice is more likely than the other sort
to be guided in right directions by its facts as to points
with respect to which certainty is difficult of attainment,
and as to which, when all is said and done, much must in
the present state of our knowledge remain obscure. Having
no other aim than to advance truth and the general well¬
being, he is under no temptation to colour facts in the interest
either of any particular theory, or of that current sentiment
and opinion which it is so necessary that the popular writer
should conciliate.
There is after all a real if not very often attained pleasure
in helping on the progress of the world without hope of added
reward, in promoting by researches into what has been
happening in the past the long-drawn effort of our race
towards a higher level of health and happiness than that to
which the best energies of the " great of old " have been
able to raise it. In so doing, we shall show ourselves worthy
descendants of those Aryan ancestors to whose genius we
are mainly indebted for what “ Higher Civilization ” we at
present enjoy ; and shall haply in looking back on our brief
passage over the planet escape the misery, to which so many
must in these days be exposed, of regretting the trivial
and ephemeral character of the occupations in which we have
engaged. For in all true Progress, in these too self-
complacent times, in industrial and social life, free insti¬
tutions and ethics, science and art,
“ The Message for the Future
Is the Message of the Past.”
APPENDICES
i
‘ Uruas'-the-Khad ” (or Phoenician) as proper name
AND TITLE OF THE EARLY SUMERIAN KING “ UR-NlNA "
SO-CALLED, THE FOUNDER OF FIRST PANCH(-ALA)
or Phcenician Dynasty about 3100 b.c.
The proofs for the reading of Uruas' for the first part of the name of the
great Early Sumerian King of Lagash, in Mesopotamia and of Edin of the
Indus Valley, hitherto arbitrarily called " Ur-Nina ” by Assyriologists,
and his identity with the Early Aryan king of the Indian Epics Haryas'wa,
the founder of the First Panch(-ala) or Phcenician Dynasty, have been cited
in the text. Not only does " Uruas' ” literally equate with “ Haryas'wa ”
of the Aryan Epic King-lists, but he occupies the same relative position
in those lists, and his descendants bear substantially the same names as
those of Uruas' in the Mesopotamian King-lists. Moreover, this identity
is absolutely clinched by the secondary title of King Uruas' as Barama-'has
being paralleled by the Vedic and Epic title of B'armyas'wa for Haryas'wa;
and even the Uru of the first part of his Sumerian name has radically the
same literal meaning in Sumerian as Hary has in the Sanskrit. 1
The second part of the name or title of King Uruas', namely, that read
as "Nina" by Assyriologists, is now found evidently to read “ Khad " or
" Kuad," and thus further confirms his identity as a Phoenician.
On revising the spelling of the so-called " Nina " portion of the name
in the original inscriptions of Uruas' and his descendants, I observed that
the bilingual Akkadian glossaries gave no Sumerian phonetic values for this
compound word-sign, which Assyriologists have, notwithstanding, rendered
" Nina ” from one of its Assyrian Semitic synonyms, as the name for
Nineveh. I then observed that while the glossaries give no Sumerian
phonetic value for this sign they nevertheless call the sign itself " S'a-es'-
s'i(-ku) Ku-u-a-di kiki." 2 This syllabic spelling reads : "S'aes's'i Kiiadi
kiki,” and means literally, " The dwelling 3 of the Kiiadi of the Sun," 4
and thus presumably by the affix Kiki, or “ cities,” associates the people
of the Kiiadi cities with the .Sun cult.
The word “ Kuadi ” in this compound word-sign—a sign which first
1 Uru in Sumerian = " dog ” in sense of " hero ” (B., 11260 ; M., 8634),
disclosing Sumerian source of the English " hero ” and in the Sumerian
a lion is "the great Uru (or dog)." Now Hary in Sanskrit also means
" lion " (M.W.D., 1292).
2 B., 4803.
2 Kiki, or " city ” duplicated, is given the synonym of Uru, or " dwell¬
ing," B., 9808.
4 S'aes's'i is obviously the syllabic spelling of S'es'i, the dual Sun,
S'amas' (B., 10237-8) ; the suffix ku is placed after loan words when written
by Semite Babylonians and does not form a phonetic of the word. Cp.
L.S.G., 25.
123
124 INDO-SUMERIAN SEALS DECIPHERED
appears in the documents of King Uruas' and presumably coined by him
—now suggested that it designated the “ Kadi or Gadi " title which I had
found was a favourite title of the Phcenicians. 1 *
The further examination of this compound sign in question now con¬
firmed this Phoenician application. This name “ Kuadi ” as the essential
part of this word-sign name, now suggested that that compound sign (the
so-called " Nina ”), which consists of a Fish (Kua or Kha) within the
pictographsign for a House (with the meaning of " house, ocean and father ”),
was presumably a compound of the two well-known Sumerian word-signs
Kua or Kha (Fish) + ad (Father-protector of the House), and thus, giving
the phonetic form of Kuad or Khdd. And this meaning of " Father of
the House of the Fish ’’ or " Father of the Ocean ” was a fitting title for
the founder of the First Dynasty of the Phoenician mariners, who as I have
shown in my former work were the blood ancestors of the Early Britons,
whose descendants have been styled, " The Ruler of the Waves " ; but
which title is now seen to have been used by an Early Sumero-Phcenician
ancestor before 3000 B.c.
The " House,” or " Father ’’ sign, inside of which is placed the Fish, is
usually written in this compound sign in the simple form of the ordinary
” House ” sign A b, with the meaning also of " Father " and " Ocean ” ;
and differing from the Ad " Father " or “ House-protecting Father " sign
by the absence of the two cross strokes for the weapon of the protecting
father. This usual absence of these two extra strokes within this sign is
perhaps owing to want of space by the lapidary in cutting more lines than
those of the Fish with its fins and tail, or partly owing to the fins occupying
most of the space usually occupied by these cross lines ; or it may be that
as both signs meant " father ” in association with " House ” the two signs
Ab and Ad were considered interchangeable. But in the famous genea¬
logical limestone plaque of Uruas' 3 at least, the cross strokes of the Ad
sign seem evident in this sign in question ; and so also in some of his son’s
(Bidasnadi) documents there are more internal strokes than those required
for the Fish and its fins and tail, and thus represent the Ad sign in the
compound Kua-ad or Kha-ad, i.e., " Khdd." And this value for this
“ Nina ” sign is positively established by the Sumerian phonetic value for
the name of this sign as " The dwelling of the Kuadi of the Sun ” above
cited.
This Kuadi or Khddi or Khad value for this sign thus discloses the
Sumerian original of the Kadi, Kad or Gad title of the Phcenicians as " the
sons of Haryas'wa ” (the Khad), as " The able Panch " are repeatedly
called in later times. It discloses also the Sumerian source of the
Phoenician name " Qad-esh " or “ Kad-esh " as "House of the Kads,”
a favourite title for Phoenician settlements and the source of the name
Gades for the old Phoenician seaport outside the Mediterranean, the modern
Cadiz. It also discloses the source and meaning of the name " Sea of the
Quadi ” the name applied by the Ancient Egyptians to the Sea of the
Levant and the Eastern Mediterranean,® as the especial haunt of the
Phoenician mariners of Kadesh and Syria-Phoenicia and Asia Minor; and
“ Frith of the Gads" the Roman “ Fretum Gadita " for the Straits of
Gibraltar.
The name appears in the Indian Epics as Cedi or Chedi, as a title of
descendants of Haryas'wa, the Panch(-ala) or Phoenician. 4 And we have
found that the Aryan Phcenicians actually employed Kad and Gad as a
title on their Sumerian seals in the Indus Valley.
For further evidence of this Khdd value for this word hitherto read
" Nina " see App. II.
1 See previous notes in text. 3 D6c., pi. 2 bis, no. I.
3 Cp. Budge, Egyptian Diet., 142 and 1045, wherein the final d of the
Egyptian text is transliterated t.
4 W.P.O.B., 168, 262.
SUN-GOD VISHNU v. "GODDESS NINA” 125
II
The so-called " Goddess Nina ’’ of Assyriologists is the
Son-Fish or Resurrecting Sun of the Father-god
Induru, invoked in the Sumerian seals of the
Indus Valley ; and Vishnu, the Sea-god Poseidon
or Neptune (Napat), " Dagon ” of the Philis¬
tines, and the Fish-emblem of Christ.
When the word-sign hitherto read '‘Nina” (discussed in Appendix I.)
occurs in the inscriptions of King Uruas' and his successors with the prefix
“ lord, divine, or god " (os'), as a divinity, it is called by Assyriologists
" The goddess Nina " ; and King Uruas' (Ur-Nina) and his successors are
credited with having worshipped this goddess and with having erected
many temples to her and images of her.
As the worship of goddesses was a cult of the unregenerate aborigines of
Chaldea and elsewhere, and so wholly at variance with what I had observed
regarding the exalted monotheistic religion of the Early Aryans or
“ Sumerians ” and of the Early Phoenicians in particular (to whom Uruas'
and his dynasty belonged), and who I had found were essentially mono¬
theists and worshippers of the Father-god la, or Induru, with his twin angels
of the two-phased Sun, 1 re-examined the evidence for the alleged Sumerian
worship of goddesses, as far as my time permitted. But, so far, I have
failed to find unequivocal proof that the Early Sumerians worshipped any
goddesses at all. 1 * The masculine gender and merely angelic character of
this so-called “Nina” we shall see presently. The so-called "Is'i-tar,”
worshipped by Sargon I. was, I found, not " Ishtar ” but a title of the
Father-god as " Baptiser " ( S'akhar ), and so with others of the alleged
early female divinities of the Sumerians. On the other hand the non-
Sumerian Semites and Chaldees were notorious worshippers of the Moon
and the Mother-Son Pantheon, demanding bloody sacrifices, which were
abhorrent to the Sun cult. And some of the later Sumerians, such as
Gudia, the Ur and Erech Dynasties, etc., no doubt incorporated into the
pure Sun cult of the Sumerians much of the matriaxchist cult of the
aboriginal " Semitic ” Chaldees.
Prof. Sayce appears to be one of the first who identified this supposed
“ goddess Nina ” of Uruas' and his Sumerian successors with the goddess
Ishtar of the Semites. He says : “Nina and Nana are dialectic forms of
the same word ” . . . “ the goddess Nana means ‘ the divine lady ’ ” 3
..." Nana does not appear to have been replaced by the name Istar
until after the beginning of the Semitic period.” 3 Prof. Langdon fully
accepts this Nina of the Sumerians as a goddess, and as the Sumerian form
of Ishtar, her name meaning, he says, “ Queen of the waters ” ; 4 and he
makes her “ the sister of Ningirsu,' Lord of the freshets,’ a type of Tammuz
worshipped at Lagash ” ; and he devotes many pages to the identification
of Nina with Nana, a Chaldean form of Ishtar.
Now let us see what the Sumerian texts say about this so-called “ goddess
Nina.” One of the earliest mentions of the name of the divinity thus read
1 Goddesses seem absent in Early Sumerian seals and monuments.
Statues of the wives of some of the early and of contemporary kings are
referred to ; and some of these kings were given the divine prefix, but pre¬
sumably in sense of " Lord ” only. It seems a question whether the
Nin-khar-sag of “ Enannatum ” is not his own mother, afterwards deified by
the Chaldees. It is possible he may have patronized goddesses of his
subject Chaldees.
1 Hibbert Lecls., 116-7. 3 lb., 260.
4 Tammuz and Ishtar, 1914, 45.
126 INDO-SUMERIAN SEALS DECIPHERED
" Nina” is in the same document of King Ureas', in which he records his
building of " the two Edins.” This record on a stone tablet 1 states,
according to Radau’s translation made on the supposition that Nina was
a goddess : 2 " Ur-Nina, king of Shirpurla, the son of Gunidu, son of Gursar,
the house of Nina has built. The (image of) Nina he has renewed, two
statues [canal] 3 he has digged Nina's statue [canal] for the declaring of
her (his ?) name 4 * * the Apir he has renewed. Forty servants of his wife
for Nina 5 that called him to be her prince [Bar seer], two Edins he caused
to build."
There is nothing in all this which necessarily implies that " Nina " was
a goddess, rather than a " god." The forty " servants of his wife " chosen
by him for service on Nina—which sentence is translated by M. Thureau-
Dangin as " he chose by lot forty . . . spouses of Nina,” were doubtless
" the slave-girl ” priestesses or vestals of the Sun-temple of which we have
seen Us'ij was the chief at Edin. And indeed the terming of women as
‘‘spouses" to a divinity, implies that the latter was masculine. The
words translated variously, “ servants of his wife (sic I) ” or " spouses ” are
ur dam , wherein dam or " spouse " is disclosed as Sumerian origin of
English “ dam " and " dame.” And it is significant that Uruas' here
calls himself “the Bar seer ” 8 of this divinity, i.e., Bam or Brahman
Seer ; just as we have seen he called himself " Brahman " and " Seer "
in his Edin seal already cited and translated.
The notion that “ Nina ” was the name of a Sumerian " goddess,”
while assumed from its general similarity to the name of the aboriginal
Chaldean Mother-goddess, was supposed to be confirmed by a divine name
read " Nin-a-a " on Akkad and later inscriptions. Thus Sargon’s son
Manishtusu dedicates a mace-head to a divinity read as " Nin-a-a,” wherein
Nin, however, is written not by the Fish-house-Father sign, but by the
compound sign of “ Woman and weapon ”—the latter having no less than
about twenty different polyphonous values !
The occurrence, however, of the " woman " sign in phonetic spelling of
compound personal names, does not imply that these persons were neces¬
sarily females. On the contrary, it occurs in spelling various titles of la
or Induru (Indra), the Sun-god and most of the male gods of the Chaldean
pantheon. Indeed, the second part of the name “Nin-a-a” is unequi¬
vocally male and not female. For A-a, meaning ” Of the Waters,” is the
actual title of the “ Fish-man-god ” as figured on an ancient Hitto-Sumerian
seal (seeW.O.P.B., 247, fig. 36), and is nowhere clearly applied to a goddess by
Sumerians so far as I have found. It is the A name for Vishnu in Sanskrit.
Moreover, as the Akkads and later Sumerians were in the habit of spelling
phonetically the same personal name by different syllabic signs, and the
vowels freely interchanged, this “ Nin " word-sign was probably used, I
think, for Nun, a common Sumerian name for la or Induru as " The
Fish-man god," and apparently derived from the Chaldean Nunnu " a
fish." And as the final consonant in Sumerian syllables frequently drops
out, this Nun may become " Nin ” ; and in the Isin king-list in App. IV.
“ Ur-Nina " is actually called “ Ur Nun." And this ” Nun,” as I have
shown, is obviously the Sumerian original of the Ancient Egyptian name
Nu for the " god of the Waters ”—who indeed is called Nu in Sumerian 7
1 D6c., pi. 2, no. 2. Transl. R., 62 f. ; T.D.I., 13.
2 R.B., 61 f. 3 " Canal," T.D.I., 13.
4 T.D.I. reads this sentence, " and to Nina dedicated (this canal).”
3 T.D.I. reads this, " he chose by lot the forty . . . spouses of Nina.”
8 Bar-bi-pad, wherein the Bar is written by the Bar word-sign of the
Indus seals which formed the first part of the name Bar-ama ; but Bar
itself=“ priest ” ; and pad=see, recognize, speak ” (B., 9412) and its
prefix bi also = ” speak, perceive,” B., 5124; M., 3473, etc., and thus the
word means " Seer.”
7 Howardy, op. cit., 69, p. 43,
SUN-GOD “ NINA ’’ IS NEPTUNE OR POSEIDON 127
—and of the Greek Noe, the Hebrew Noh, whence our " Noah ” for the
legendary boatman of the Flood-waters of the Deep ; as well as secondarily
of the Eddie Gothic Noa or Not “ a ship,” Indo-Persian Nau " a ship ”
and our " Navy.” Thus the god-name read Nin-a-a (which also reads
Ni-a-a or I-a-a) 1 * would read : “ The god Nun (Nin, Ni, or la) of the
Waters,” and thus identify him with Kha-ad, “ The Father-fish,” and
Su'-kha, the Sun-Fish of our seals.
Indeed, the very same compound sign of ” Woman and weapon ” with
the ideogram Nin is also given the values of la (i.e., Indara) and Ni ; and
with the divine prefix it is defined in the glossaries as “ la (or Ni), the Net
of the Waters ” (la (or Ni) sa-a) 2 ; and we shall see in Appendix III. that
" The Net of the Waters ” was a title of the Sun-Fish Khad. And it is
further defined there as “The Male of the Flood Waters” (Ni-tax ra ). 3
This unequivocally disposes of the “ goddess ” theory of ” Nina ” by the
reading of its " woman ” sign for its spelling and meaning.
Now as regards the positive evidence against the Sumerian reading of
" Nina ” for the ” Fish-house-Father ” sign, which we have found reads
“ Kuad or Khad,” in App. I. Further, direct evidence for the reading
" Khad,” besides that cited there, is found in the glossaries which define
the " Fish-god ” as " The god Kha-ad called Su or Zu," 4 * wherein the
word " god ” seems rendered by Gud, thus disclosing probably the origin
of the Gothic gud (or guth), the source of our English word " God.” This
Fish-god is moreover defined as “ The god Water-cutter, companion of
the sceptre-(holding) Induru.” 6 Thus the Fish-god Kha called Su gives
the equivalence of Su- Kha with Kha-ad or Khad, as the name of that god,
and the " S'u-kha " of the seals.
Further, the Fish-god is defined as “ The Fish-god of Bel (Father-god) the
enterer (of the Waters of Rebirth ?),” 6 and this is explained as ” The god
Na-pi-tub,” 7 which thus discloses the Sumerian origin of the Roman sea-
god's name of " Neptune,” as well as the Vedic Sanskrit Napat or ” son of
the Waters "■—the Greek " Poseidon ” coming from the other synonym of
Pies' as we have seen.
The definition of this Fish-House sign Kuad in the glossaries as “ The
cities (kiki) of the House of the Fish of the Sun ” presumably relates to the
numerous Phoenician cities called ” Kad-esh ” or ” House of the Kad,"
evidently deriving their name from the sacred Fish of the Sun-temple
therein as “ The House of the Kuadi of the Sun.” This also would
explain why in late Syrio-Phoenician the word ” Kadesh ” means "holy.”
The Phoenician Sun-temple at the old Phoenician port of Abdera in
Spain (the Abdara of Ptolemy, which I have shown was " the Kaptara-
Land ” beyond the Upper Sea or Mediterranean of the lately found edict of
Sargon I.), 8 displays on its representation on Phoenician coins two of the
four pillars of its fafade in the shape of a Fish* And this sacred Sun-
Fish of the Phoenicians now explains the Fish on the coins of Gades with
its famous Sun-temple associated with Hercules of the Phoenicians.
This Sumerian name for " Fish ” ( Kha), with its sacred solar associations,
although it has dropped out of use in Sanskrit as a term for " Fish,” never-
1 On value la, see B., 5325, etc. Yahva title of Indra=Hebrew Yahvh.
a B., 10982. On sa “ net ” B., 3083.
8 B., ib., Vax-tax, B., 6106 ; " male ” B., 5022.
4 U (or Gud) kha-ad me su (or zu) B., 11839. On U or Gud=” god,”
M., 4301.
6 U kud tab khat nu, B., ib. On kud—" cutter of water," M., 271 ;
and Nu as Induru, see before; and Howardy, Clavis Cuneorum, No. 69, p. 43.
8 As' kha sig su, B., 11837. On Sig=god Bel, B.. 3378 ; and su=
" enter," B., 166.
7 As' na-pi-tub, B., 11837, wherein tub sign has meaning of “ son,” M.,
2605.
6 W.P.O.B., 413-14. 9 J. Y. Akerman, Ancient Coins, pi. 2.
128 INDO-SUMERIAN SEALS DECIPHERED
theless appears to survive in religious terms in Sanskrit, as Kha for
" The Sun,” “ Heaven ” and " Supreme Spirit" ; 1 and as the unaspirated
Ka, meaning " The Sun ” and " Sun-god Vishnu."* And it also accounts
for the Indian Brahmanist tradition that long ago the Sun-god assumed
the form of a Fish in the Fish incarnation of Vishnu, in which he subdued
the Serpent of the Deep.
The effigy of this Sun-Fish, as a Fish-man, or as a Fish, is figured on the
Sumerian, Hitto-Phcenician and Babylonian sacred seals,* as well as on
the prehistoric monuments of the Ancient Britons. 4 In addition to the
examples of the latter, instanced in my former work, there is a good
sculpture of the worship of this Sun-Fish in the Cross of Kells, in County
Meath (M. Keane, Towers and Temples of Anc. Ireland, 1867, Fig. 25).
And it was presumably this ancient " pagan ” Sun-Fish, the Piesh or
Vishnu, which formed the legendary leviathan of the Deep called “ Peishta
Mor " or ” The great Peishta," 5 which St Patrick slew in Ireland.
And this Resurrecting Sun-Fish of the Sumerians and the " Dagon " of
the Philistines was presumably the Aryan source of the symbol of a Fish
for Chri3t, among the early Christians, a large proportion of whom were
Syria-Phcenicians of Galilee of the Gentiles. And the destruction of its
effigy by St Patrick was merely in series with the wholesale destruction of
beautiful pre-Christian crosses by the early Church throughout the British
Isles, merely because they were " pagan,” or pre-Christian. And the
Piscina or " Fish-bowl ” built on the south side of the altar in old Christian
churches in Britain and elsewhere is evidently a survival of the Sumero-
Phcenician Fish shrine of this pagan " Sun-Fish of the Resurrection and
the Life ” invoked in these seals.
This Sun-Fish was also called " The Net of God ” by the Sumerians and
Indo-Aryans as noted in Appendix III.
Ill
The Sun-Fish as ” The Net of God " of Sumerians and
Indo-Arvans and in (?) Christianity.
The Sun-Fish of these seals is also called by Sumerians " The Fish Lord of
Bel,” • The Net of entry (to the Waters of Rebirth ?]; 7 and under this title
he is given the same explanatory title of " Na-pi-tub " (or " Neptune ”) as
before. 8 The word for “ net ” here is the same word which is used by the
great Sumero-Phoenician conqueror Bi(d)as'nadi (the Pasenadi or Prasenajit
of the Indian records and the " Eannatum ” of Assvriologists), the son of
Mudgala and grandson of Uruas'-the-Khad, in his celebrated monument of
victory generally called the " Stele of the Vultures,” on account of the
vultures figured on it or carrying off the limbs of the dead foes. In this,
in reciting his treaty with the chief of his vanquished enemies, " the men
of Umma or Gishkhu he calls himself ‘ The great Net of the Setting
Sun and Rising Sun ’ ” 9 and repeats the phrase several times and invokes
1 M.W.D., 334. * 76 ,, 240.
» W.P.O.B., 247, 251. 4 76 ., 308.
5 S. Baring-Gould, Lives of the Saints, Mar. 306.
9 The Father-god Induru or Indra.
7 As' kha sig sa tur. B., 11838. On sa = net, B., 3085 ; fur=enter,
B,, 1072.
8 B., 11838.
9 Sa sus'-gal as' ra (or utu). Sa is translated by Radau as " scourge ”
(R.B., 76), but see note 2.
NET OF GOD AND FIRST EREK DYNASTY 129
the vengeance of the Net on those who may break the treaty. And
he figures on that monument (see Fig. 32, p. 41), which is a picture
gallery in itself, a group of his prisoners caught in this wide-meshed Net.
And incidentally it is to be noted that in consummating this treaty with
the people of TJmma city-state he sacrificed " two doves ” and " young
oxen ”—this however may have been to pander to the superstitions of the
other party to the treaty, as Alexander was in the habit of doing.
This title of “ The Net ” for this Fish of the Resurrecting Sun now appears
to disclose the Sumerian source and explanation of the worship of the Net
by Babylonians referred to in the Old Testament, which states : " They (the
Chaldeans) sacrifice unto their net, and burn incense unto their drag ; ” 1
though it is evident from the comment of the Hebrew writer thereon that
he did not understand this alien symbolism. And it also seems to be
referred to by Christ: " The kingdom of heaven is like unto a net.” 3
Amongst Indo-Aryans, we find " Holder of the Net ” 3 as the name of
one of “ The Sons of the Sky or Dawn ” (Aditya) in Brahmanism. And in
Indian Buddhism, one of " the beautiful names ” of Buddha is " The Net,” 1
and I possess an image of Buddha inscribed with this name for him in
Tibetan and Sanskrit of the Chenlung period.
IV
First Phcenician Dynasty of Uruas' (" Ur-Nina ”) discovered
as " First Erech Dynasty ” of Isin King-lists ; and
" Gilgamesh ” or Gis'zax (Caxus) of Erech as father
of Uruas' (Haryas'wa) and historical original
of Hercules of the Phoenicians about 3150 b.c.
The new King-lists of the Isin period about 2050 b.c., recorded on a cunei¬
form clay " prism ” in the Weld-Blundell Collection at Oxford, 6 purport
to give a complete list of the kings and dynasties of Mesopotamia with
their regnal years extending back to 241,000 years " before the Flood ” (!).
Professor Langdon on failing to find in this semi-fabulous list the names
either of " Ur Nina ” or any of his dynasty, or those of most of the famous
Sumerian kings, including the great Gudea (Gadhi), who were the authors
of by far the greater part of the innumerable monuments and records
which make up Sumerian history, instead of remarking as one would
expect on the apparent shortcomings of this list compiled by the credulous
later priests of the insignificant Isin dynasty—a petty dynasty of reputedly
alien origin, which appears after the devastating raid by Elam which
destroyed the Ur Dynasty, and which has left no monuments but only
a few inscribed bricks, two nails, and these king-lists—on the contrary he
confidently accepts this Isin list as more authoritative than the actual
contemporary records of the great kings themselves, and rejecting the
latter declares that these kings were impostors in calling themselves
" kings ” and dynasties, merely because he could not find them in his
Isin list. 6
On scanning this Isin list, however, it appeared to me that not only were
" Ur Nina ” and his dynasty recorded therein, but that they were given the
very first place in the list of human dynasties, where the supernatural ages
end and the natural human ages begin. This observation was based on the
general similarity in the form of several of the names, their relative order
1 Hab., i, 16. 3 Mat., xiii, 47.
3 Jalan-dhara. 4 Jala.
6 Weld-Blundell Collect. Cuneiform Texts, 1923, II, 2 f.,by S. Langdon.
6 lb., 7 f.
I
130 INDO-SUMERIAN SEALS DECIPHERED
FIRST EREK DYNASTY AS ARYAN PHOENICIANS 131
and number, and the point at which both dynasties end by war. And
further examination completely confirmed this identity for all the names.
In the annexed table I give the kings’ names of this dynasty in question,
which is represented as the " First Dynasty of Urug or Erech,” alongside
the names of the dynasty of Uruas' from their own monuments, for com¬
parison. In column i are given the kings’ names in the Isin list as revised
by me, in column 2 the names as read by Professor Langdon, while in columns
3 and 4 are the names of the First Phoenician Dynasty, in my revision and
that of Assyriologists respectively, and in column 5 the names from the
Indian Epics and Vedas. It will be seen from columns 2 and 4 that the
first-named king on the Isin list, Ur Nun-gal, suggests ” Ur Nina ” of the
Phoenician list— Nin being as we have seen a Semitic dialectic variant of
Nun ; that the 4th Ennunnadanna suggests ‘‘ Enannatum ” the 4th in
the Phoenician list, and the 7th and last Kiaga suggests “ Prince Kagina,"
the 7th and last on the Phoenician list.
On revising the spelling of the names on this Isin list, I found that the
1st reads ” Uru-as' Nun-gal ” or “ Uruas' the great Fish,” and thus
obviously is a slightly variant synonym of Uruas'-the-Khad (or Fish-
house-Father), the founder of the First Phoenician dynasty. The 2nd
reads “ Ab-bi unu-ma ” or “ The Protector of Oxen (or Herdsman), the
priest of the Land,” 1 and thus is clearly a title for Mudgala of the vast
herds of kine on the Indus, and he is actually called “ Lord of Cattle ” in
his Vedic hymn, he was also a high-priest and Vedic singer, and the 2nd of
the Phoenician dynasty. The 3rd reads “ La Bi-s'e er ” or " The Pro¬
tector Bi-s'e, the hurrier or capturer,” which is evidently a shortened title of
Bi(d)as'nadi as the great conqueror, and the 3rd of that dynasty. The
4th, ” In-nun-nad As'-na ” was apparently In As'nadi the brother of the
3rd of the Lagash lists. The 5th, which is defaced, seems to read ” Ta-ar-
is-u,” 2 3 and so is a Semitic form of Tarsi, the 5th emperor of the Phoenician
dynasty, omitting the two local rulers of Lagash (Entemena and In
As'nadi II.). The 6th, Me-de-As'-na, is evidently the son and successor of
the "divine Tarsi” (Divo-Dasa), named Mitrayu (Pali Mettiyo) in the
Indian lists. The 7th " Lugal Kiaga ” or “ King Kiaga,” is evidently
"Prince* Kagina” of the Lagash lists, and "King Cya-vana " of the
Vedas and Indian Epics, the son of Mitrayu, and with whom the dynasty
ended, just as it ends in the Isin list; and it is significant that this Cya-
vana is specially called " king ” in the Indian lists, 4 just as Kiaga is in
this Isin list. 4
This full and complete agreement between these lists, in the names and
titles and relative order clearly establishes the identity of the First Dynasty
of Erech of the Isin list with the First Dynasty of the Phoenicians. And
it shows that the Sumerians were in the habit, like the Ancient Egyptians,
of calling their kings by different names and titles, as I had already observed
from the comparison of the different versions, solar and lunar, of the Indian
Epic lists.
The coping stone to these proofs is now found in the discovery that the
great epic hero and Hercules of the Chaldeans, " Gilgamesh ” of the Semites
or Gis'zax 6 of the Sumerians —as my Indian lists show that the name was
pronounced by the Sumerians— was the father of Uruas' (" Ur Nina ”),
thus gaining for us for the first time the hitherto unknown historical
character and date of " Gilgamesh,” see his conventional portrait on seal of
Sargon I., Fig. 33, p. 47, and in the many other Figs. A, B, C, 30, 33, etc.
The name of the father of Uruas' in this Isin list is read by Professor Langdon
as " Gilgamesh.” But on revising the spelling I find it reads ” As' Gis'-zax
1 Abhira — " herdsman ” in Sanskrit, and thus presumably derives from
this Sumerian Abbi.
2 Ta-ar, cp. detailed spelling with B., 359 ; u B., 7773.
3 Uru = " high city prince,” Howardy, op. cit., 41, p. 139.
4 W.V.P., 4, 147. 6 Or Izzax.
132 INDO-SUMERIAN SEALS DECIPHERED
ga-mes' " 1 or " Lord Gis'zax the Buffalo (Fire) priest.” There is no
" Gil ” or " Gibil ” in the Sumerian spelling of this name though read so
by that scholar; but the Sumerian Gis' is given in the glossaries the
Semitic equivalent of " Gilgamesh.” 2 The use of ga for “ buffalo ” I have
already established ; and this title of "Buffalo-priest ” now explains his
usual association with buffaloes, such as his watering these animals (Fig. 33),
and his wrestling with wild buffaloes as well as lions, as the Sumerian
Hercules, and his wearing the buffalo head, skin, tail and hoof, as so freely
figured on seals from the period of Uruas' downwards to the Assyrian
period. Now in the Indian Epics the father of Haryas'wa is called " Caxus ”
(or Chakshus) with the epithet of " Arha." 3 This " Caxus " is now seen
to be evidently the Indian form of spelling the Sumerian " Gis'zax ” when
the writing was converted by the Aryans into alphabetic characters ; and
" Arha " is evidently dialectic for Urug or Erech, the modem Warka, the
home of " Gilgamesh,” and in series with 'Erakles. 4
Thus " Gilgamesh " the Sumerian " Hercules," and father of the founder
of the First Phoenician Dynasty, is now disclosed to be the historical human
original of “ ‘Erakles” or " Hercules" of the Phoenicians, with fixed dale
as an Aryan Sumerian King of about 3150 B.c. Indeed his title ' Erak-les is
now seen to be presumably coined from the name of his ancient capital
city Erech, Uruk or Erek —for the affix les, see later.
Uruas' himself writes his father’s name repeatedly on his monuments, as
do also his descendants, as “ G««t-tum, son of Gur-sar.” Here " Guni-
tum ” means " Dweller in the place of Fire ” (or The Fire-wood brazier)—
that is a solar title of high-priest. And significantly his name Gis'zax has
the Sumerian synonym of ” Gllnni ” or " Wood-Fire brazier,” 5 which is
spelt with the identical signs used by Uruas' in spelling his father’s name,
with the addition of the sign for long « and duplicated n. e
Moreover, Gis'zax is given in the Isin list a title, 7 which Professor Langdon
translates as " whose father was a fool.” Such a title, indeed, would be
strange in a dynastic list, especially in regard to one of their greatest
heroes, if it really existed. But the “ fool ” is merely that scholar’s own
introduction. The text reads clearly Ab-ba-ni zax la, and means " whose
father was really Zax "—Zax or Sax or Sakh being the common title for
the Father-god Indra in the Vedas and Indian literature, where it is spelt
Sakko in Pali, and S'akra in Sanskrit, whilst its Zax form, as I have shown
in my former work, is evidently the Sumerian origin of the name " Zeus ”
of the Greeks. My reading is made absolutely certain by the continuation
of that sentence in the Isin list, 8 which is read by that scholar as " The lord
of Kullab,” but which reads unequivocally “ Of the seed of the Lord,
Father Zax [himself]. ” 8
Still further proof of the identity of this portion of the Isin list with the
First Phoenician Dynasty and their ancestors is found in the identity in
the name of the father (or predecessor) of Gis'zax (or “ Gilgamesh ”) in
both the Isin and Indian lists. In the Isin list his name and title is trans¬
lated by the professor as “ The deified Dumuzi, a fisherman.” 10 I read it
" As' Damuzi s'u -pur," or “ Lord Damuzi of the hand-bowl (Pur)." 11 This
I Za*=Fire-brazier, B., 4577. 3 M., 4005 ; B.W., 258.
3 W.V.P., 4. 144.
* Caxus in the mythic portion of the Indian Epics was the father of
Caxusha the Manu or patriarch progenitor of the 6th period : and the
latter is invoked with ” the virtuous one ” in a curse in the Atharva Veda,
16, 7, 7.
5 B., 9690, and cp. P.S.L., 163.
8 Also spelt syllabically as " Ki-iz-zax,” thus equating with " Caxus.”
7 Col. Ill, 1 . 18. 8 76 ., 1 . 19.
8 Kul “ seed," " grandson " B., 1668 ; M., 943. This discloses Sumer
origin of Sanskrit and Hindi, Kul, “ family,” in the sense of descent,
10 Langdon, op. cit., 1 . 14, p. 12.
II Pur " bowl " B., 6971 ; " totality (abundance),” M., 4952.
'* GILGAMESH ” IS FATHER OF URUAS 133
apparently correlates the famous magic divining bowl or cauldron of the
original Damuzi or Tamuz, 1 * * with the divining bowl of his later namesake,
this " Tamuz,” the grandfather of Uruas'. Now in the Indian lists the
father of Caxus (i.e., “ Gilgamesh ") is named Puru- janu, 8 or " The recep¬
tacle of production (or creation),” wherein Puru or " receptacle " appears
to represent the Sumerian Pur " bowl ” 8 in the Isin title. But another
version of the Indian lists actually gives " Tatnas of the Deep ” (Dirgha-
Tamas, the seer already described in the text), as the grandfather of
Haryas'wa (Uruas'), 4 * * * thus giving him the literal equivalent name of the
Sumerian " Damuzi” or Tamuz.
It is thus probable that the identity of the Isin and Indian lists may
proceed still further back when examined, and that in the former the
names up to " The Flood " may prove to be those (or titles) of traditional
Aryan or Sumerian kings, to whom fabulous ages have been assigned.
But, be this as it may, the fact remains that our new evidence has proved
up to the hilt the identity of the human portion of the First Dynasty of
Erech of the Isin lists with the First Dynasty of the Phoenicians founded
by Uruas', and its Aryan racial character.
The location of King Uruas' (or “ Ur Nina ") and his dynasty at Uruk
or Erech by the Isin lists, and not at " Lagash,” although against the
narrow current theories of Assyriologists, is quite in keeping with the new
facts we have elicited regarding the imperial character of the dynasty of
Uruas'. Thus the grandson of Uruas' is known from the excavated monu¬
ments as " King of Kish," the chief capital of Upper Mesopotamia, and as
" Emperor of the totality of the Lands," specifying Opis, Elam, S'akh
(Indus Valley), etc., etc.; and his son Tarsi was still " King of Kish " and
patesi or high-priest of Lagash and victor over Elam. Uruas' himself is,
as yet, merely known through the local excavations at his seaport as
“ King of Lagash ” with influence over Eridu, another port to the west;
but we have found that he was also “ King of Edin ” in the Indus Valley.
Now, however, in view of his being the son and successor of King Gis'zax
(or ” Gilgamesh ”) of Uruk, the “ Caxus or Arka " of the Indian lists,
he was doubtless also king of Uruk, the earliest seaport of Mesopotamia,
at the modern Warka about 30 miles west of Lagash, and presumably
silted up at his epoch, necessitating a new open port such as Lagash. The
vast mounds of ruins at Uruk or “ Erech,” the vastest in all Mesopotamia,
are not yet excavated, and their excavation has not yet even been begun, except
some superficial " scratching " on a spot by Mr Loftus. When the ruins of
this ancient city of Uruk or Erech, now disclosed to have been the capital of
Hercules of the Phoenicians, are explored in all probability there will be
found records of Uruas' (Haryas'wa) designating him " King of Uruk."
This new evidence thus conclusively establishes the fact that the greatest
of the Early Sumerian Dynasties, that of Uruas' or " Ur Nina ”— pace
Professors Langdon and Sayce—was racially Aryan and " Phoenician ” ;
that the father of King Uruas' was the actual historical human original of
Hercules-the-Phoenician, the " Gilgamesh ” or " Fire-priest ” of the
Semitic Chaldeans, with relatively fixed date of 3150-3100 b.c., with his
capital at Erech ; and that this discovery that the Phoenicians were the
leading seafaring branch of the Early Sumerians or Aryans, fully confirms
the mass of evidence from entirely different sources detailed in my former
1 This bowl seems referred to as S'u-me (or S'u-bur ?) in the Chaldean
legend of Tamuz, e.g., Scheil, Tamuz, text obv., 2, 15 f.
8 W.V.P., 4, 144.
8 Sansk. Pur “ a receptacle, abundance," M.W.D., 635, thus disclosing
the Sumerian origin of Pur and Puru.
4 W.V.P., 4, 32-3. Haryas'wa here bears the title of “ The Bowman of
the Boat ” (Dhanwantari) and his son Mudgala the title of " Torch-bearer ”
(Ketumat)—and we see him carrying the fire-bowl in Fig. 31 (p. 26) upper
compartment. ,
134 INDO-SUMERIAN SEALS DECIPHERED
work, proving that the Phoenicians were the Aryan blood-ancestors and the
authors of the civilization not only of the Indo-Aryans, but of the Britons
and other Phoenician nations in Europe.
V
Izzax (Gis'zax, Sanskrit " Caxus ”) or " Gilgamesh,”
heroic King of Erek about 3150 b.c. as
HUMAN ORIGINAL OF " HERCULES."
This heroic Aryan king of Erek, the father of King Uruas' or Haryas'wa
(the founder of the First Phoenician Dynasty) is credited in the early
Sumerian Seals and in later Babylonian legend with performing deeds so
generally similar to those of Hercules of the Greeks as to suggest to me
that he was the historical human Sumerian source of that legendary hero.
And further examination now confirms that identity.
In the annexed table I have compared the leading features of the heroes
of these two legends, incorporating the developed legend of the Sumerian
hero as current in the later Babylonian epic of about 2000 b.c.
Identity of 'Erakles with Izzax, Gis'zax or " Gilgamesh" King of Erek.
'Erakles
Izzax or Gis'zax of Erek.
Is a solar hero and his Phoenician
shrines had Perpetual Fire.
Son of Father-god Zeus, to wife of
Aryan king.
Spurns temptation by goddess of
Pleasure.
Of gigantic stature and strength.
Twelve chief Labours.
Slays devastating Lion by his power¬
ful arms in Nemean grove.
Captures sacred Stag.
Captures mad Bull.
Slays a Dragon.
Cleanses Augean stables of 3000
oxen by turning on two rivers.
Journeyed to far West for golden
apples near Pillars of Hercules
and gains them.
Had as friend the Centaur Phalos
who was killed accidentally.
He descended to the world of the
Dead and returned alive.
Clad in Lion’s skin with head.
Carries sometimes a club.
Was not worshipped as a god.
Honoured especially by Phoenici¬
ans, and as ancestor.
Is a Sun-worshipper and Fire-
priest.
" Son of Father-god Zax ” (Zeus),
to wife of Aryan king.
Spurns temptations by Mother-
goddess Ishtar.
Same.
Twelve tablets of his epic associat¬
ing his deeds with the twelve
solar months of year.
Slays Lion, devastating cattle, by
his powerful arms in a grove.
(Fig. A, p. xvi.)
Overpowers a stag or Antelope.
(On seals.)
Overpowers wild Bull Buffalo.
(Figs. B, p. xx.; 30, p. 22; and
36, p. 135.)
Slays a Dragon (Fig. 35).
Waters oxen by two streams of
water (Fig. C. p. xxiv.).
Journeyed to far West to " The
Mountain of Sunset ” for plant
of Immortality and gains it.
Had as friend the man-Bull
(Taurus) Enkidu or Eabani
who dies prematurely (Fig. 37).
He crossed " The Waters of Death ’’
and returned alive.
Has leonine head in seals.
Carries sometimes a spiked beam
(Fig. 38).
Was not worshipped as a god.
His cult begun by 1st Dynasty of
Phoenicians, and as ancestor.
’ERAKLES AS IZZAX ARYAN KING OF EREK 135
It thus appears that the later Greek poets and mythmongers took the
old Sumerian tradition of this heroic King of Erek and embroidered it
into the graceful legend such as we now know it. And they gave him the
epithet of " ’ Erahles " or " Hercules ” presumably from the name of his
capital Erek or Urug—just as he is called in the Indian Epics " Arka " (of
" Erek or Warka ’’)—and they seem to have added the epic Greek affix of
Us or lies " a lion," to designate him as " The Lion of Erek."
Fig. 35.—Izzax (Hercules) killing the Dragon. From seal-impression
of Dukgin (" Dungi "), about 2350 B.c. (After Ward, 51.)
Note the sa or gal word-sign in third column from right has its stem
of the crown at one end as in Seal VI., p. 65.
This epic Greek affix Lis " a lion " is now disclosed to be derived from
the Sumerian Lig or Lik "a great dog (i.e. lion) or hero ” (B. 11251 f.),
which survives in the Greek Lykos " a wolf," i.e. the wild dog and parent
of the dog. Our English word " Wolf," moreover, derived immediately
from the Gothic ulf or wulf, is now seen to be cognate with " whelp ” and
derived from the Sumerian Chaldee synonym for this same word-sign
Kalbu (B. 11248), from which the initial K has dropped out, as in
" Hatti " for " Khatti," etc.—6 and / being freely interchangeable. Whilst
“ Kelpie" for the wolf-headed sprite of the streams retains the fuller
Kalbu form. Thus again we find the radically Aryan character of the
Sumerian language.
Fig. 36.—Izzax slaying the Lion and overpowering the mad Bull. From
a seal of about 2700 b.c. of Uruas'-ban, high-priest of “ The city of the
Sun-Fish ” (Adab).
(After seal in Chicago Field Museum, in Bank's Bismya, 303.)
Fig. 37.— The “ Centaur ” Eabani
or Enkidu, friend of Izzax of Erek,
carrying the " Celtic ” Sun - Cross
standard, as the Centaur Phalos,
friend of ’Erakles. From Seal in
N.Y. Metrop. Museum. (After
Ward, 454.)
Fig. 38. —Izzax of Erek with
" Club" as Sumerian source of
'Erakles with his club. From Seal
of about 2500 B.c. (After Heuzey
and Ward, 286.)
INDEX
Abbreviations : A.B. = Ancient Britain ; I. V. = Indus Valley; k. = king;
n. = name; p.=priest; S.
A, n. of Indian Sun-god Vishnu, 126
A-A or A, n. of S. Sun-god Fish, 126
Abraham, re Antecedent Aryan
Monotheism, 118
Adab (City of Sun-Fish), Seal of a
Haryas'wa from, 135
Aditya, Vedic dawn spirit, re S.
Sun-Fish, 129
Agade or Agadu, cap. of Sargon I.,
xii, 63, no ; re Ayodhya, 109 f.
Agdu, place-n. on Seals, re Agadu,
63 f., 68, 109
Airana, land of Aryans, 107
Akkad, as Aryan VII., 64, 66 f. ; a
misleading Semitic term, xii
Akurgal, see A.-Madgal
Alexander the Great in I.V., 7 f.
A-Madgal, k. of 1st Phoenic. dyn.,
26, 32 ; lord of I.V., 34 f. ; k. of
Erek in Isin lists, 130 f.; portraits
of, 26, 35 ; seal of, 34 f. ; see
Mudgala
Amazons in Van, 105
Amorite as Aryan, 8, 51, 54 f. ;
title of Phoenicians, 8, 54, see
Maruta
Amorites, pre-historic, in I.V., 8 f.,
51 fexploit gold, etc., 8 f.; signet
of, 43; grave amulet of, 91 f. ; see
Maruta
Amulet seals, S., 17, 78 f. ; in I.V.
graves, 17 f., 19, 77 f. ; formulas
of, as in A.B., 17, 78 f.
Amurru, see Amorite and Maruta
Animals in I.V. seals, 17 f. ; buffalo,
3, 17 f. ; goat, 19, 22, 95 ; hawk,
95 ; humped-bull, 21
Ants, gold-digging, 13
Arch, Early Gothic, in I.V., 103
Ari, S. n. for Arya or Aryan, xii, 51,
55, 100, see Har
Ariki, land of Aryans, xii, 51, 109,
see Uriki
Arka, k. father of Haryas'wa, k. of
Warka or Erek and date, 132, 134,
see Caxus
Sumerian; Skt. = Sanskrit.
Art in seals, etc., 118
Aryan, S. origin of n., 51; epithet of
Amorites and Sumero-Phcenicians,
2, 51 f. ; " invasion " of India,
2f., 5
Aryans, Sumerians, the early, 1 f.,
114
As', " lord,” S. source of Gothic n.
Asa, 36
Asa-Manjas, k., as Manis'-tusu and
date, 66
Asoka stupas on seal-sites, 13 f., 15,
104 f.
As's'ias, p. signet of, 29, 31, 42 f., 54 ;
seal of wife of, 50 f., 54, see
Aus'ija
As's'ias the Kaz, seal of, 72
Assyrians as Semites, 3, 64, etc.
Assyriologists' restoration of S.
proper names, fictitious, viii f.,
32 f-
Aswin, n. and form derived from
S., 9, 31, 42; in I.V., 9 f. ; on
A.B. coins, 9, 42
Augean stable, re, I.V. herds, 19 ;
cleansing of, on S. seals, xx, 47,
etc.
Ausija, Vedic Fire-priest, signet of
and date, 29 f., 31, 42 f. ; seal of
wife of, 50 f., re Dirgha-Tamas, 53,
see As's'ias
Axe, double so-called sign, 40; and
see Paras'u Ram
Ayodhya, as Agadu, 66, 109 f. ; in
India, 7
Ayodhin, 104
Azu, seer or physician, 35, 37, 93 ;
S. source of Skt. and Hindi Oja,
Osadh, etc.
Azutu, n, of cap. of Sargon I., no
Badhry-as'wa, k. and date, 32 f. ;
portrait of, 41 ; conquers I.V.,
108 ; k. of Kas'i (Kish), 134 ; his
Net, 41, 129 ; in Isin list, 130 f.,
see Bidas'nadi (or Eannatum).
137
138 INDO-SUMERIAN SEALS DECIPHERED
Bali, n. for Indra, see Bel.
Baptism, an Aryan S. rite, 125
Barama, S. n. for Brahman, 47
Barama’has'a, S. title of Uruas'
(Haryas'wa), 35
Barat, title of Phoenicians, and
early form of Brit-on, xiv, 10, 53,
98, 107, see Bharat.
Barugu, S. n. for Bhargava or
Bhrigu Fire-p., 45
Beads, Phoenic. glass in I.V. tombs,
15 . 43 . 117
Behker, in I.V. neolithic site, 7, ir,
105
Bel, title of S. Father-god Induru
or Indra, 78 f. ; source of Skt.
Bali, n. for Indra, and see
Bhailla
Bengali words of S. origin, see
Words, Sanskritic.
Bhailla, Skt. n. for Sun-god, W.V.P.,
2, 150, and see Bel and Bil
Bharad-vaja, seal of and date, 98
Bharata, k. and date, 53 f.
Bharata, Skt. form of Sumero-
Phoenic. Barat, 10 f.
Bharat-varsha, n. for India, 10
Bhargava, p. title of S. origin, 29 f.
Bharmyas'wa, k., 32, 35 f., date of,
32 f., portrait of, 26
Bhavya, k. of I.V., 42 f.
Bhilsa, re Sun-god Bil, W.V.P., 2,
150
Bhrigu Fire-p., title of S. origin, 29
Bhujyu, k. and date, 36 f., 131 f. ;
see Bidas'nadi (not Bharmyas'wa)
Bidas'nadi (Skt. Badhryas'wa, Pali
Pasenadi), k., 32 f. ; date of, 32 ;
portrait of, 41 ; k. of Kish (Kas'i),
134 ; emperor, 129, 134 ; con¬
quers I.V., 108; his Net, 41, 129;
see Badhryas'wa
Biesh, n. of Sun Fish-god of seals,
re Vishnu, 86 f.
Bil, S. n. of Sun-god and see Bel and
Bhailla
Bowl of Tammuz, re Tamas, 133
Brahma, S. origin of n., 36 f.
Brahman, S. origin and meaning of
n„ 36, 40, 47
Brahmans, early, of Khattri caste,
35 f., 47: e.g., Haryas'wa or
Uruas', 35 f., 126
Brick buildings, S., in I.V., 15
Brihat as Bharat and Brit-on, 98,
107
Britain, ancient, cup-mark inscrip¬
tion in as in I.V. grave amulets,
17, 78 f., 82 ; Sun-fish worship in,
127
Britons, ancient as Phoenicians, xiv,
1, 9, etc.
Buddha's, Sakya clan in I.V. Seals,
see Saki ; title of " Net ” re I.V.
seals, 129 f.
Buffaloes, on I.V. seals, 5, 18 f. ;
indigenous to I.V., 21 ; taming
of by k. Izzax (or Caxus), 22, 47 ;
priest of, 131; name of, in,
watering of, 47
Buildings, S. in I.V., 14 f.
Bull of Heaven, title of S. Father-
god Induru, 22 ; of Indra, 22
Bulls on I.V. seals, 5, 18 f.
Burial, S. in I.V., 79 f. ; Hittite, 118
Buras' Sin, k. of Ur, re I.V. seal, 60 f.,
76, see Paras'u Ram
Bur Sin I., see Puras' Sin, 60 f.
Cad, title of Phoenician, see Gad,
Kad, and Skt. Caidya
Caidya, see Cedi title of Phoenician
Cain, traditional founder of Unuk
or Enoch city, see Erek
Canals dug by Uruas' or Haryas'wa,
126
Caphtor in Spain re Sargon I.
(Sakuni), 127
Cassi, for Kasi or Kassi, 1, 100
Catti, for Khatti, Khattri or Hitt-ite,
9 f-
Cattle in I.V. seals, 5, 18 f. ; domes¬
tication of, 19 f., 22 ; kinds of,
20 f. ; see animals
Caxus, k., f. of Haryas'wa (Uruas')
and date, 132 ; see Gis'zax and
Izzax
Cedi or Chedi, Skt. n. for Gad or
Phoenician, 124
Celtic Cross on S. seals, 136
Centaur (Skt. Gandharva), friend
of Izzak of Erek, 135
Chaxus or Chakshus, k., see Caxus
Chariot pole and yokes of Mudgala
pictured on seal, 35
Chattri, Hindi for Khatti
Christ, re Sun-Fish, 87, 128 ; re Net
of Heaven, 129
Circles, stone, in I.V., 2, 8
Citra-sena, k., 67, 90
Civilization, date of introd. into
Hindustan, 2, 5
Clay tablet writing, 23
Coins, Sun-Fish on Phoenician, 128
Cow, domestication of, 20 f. ; S.
origin of n., 20, 31
Cross, pre-Christian symbol of Sun,
83, 128 ; on Vishnu, 83 ; " Cel¬
tic ” cross carried by Centaur on
seals, 136
INDEX
139
Cuneiform script, 23 f.
Cup-mark, S. script in I.V. seals as
in A.B., etc., 14, 17, 51, 78 f. ;
formulas in, as in A. 15 ., 79 f.
Cylinder seals, 16
Cyavana, k. and date, 110 ; k. of
Erek, 131 f. ; conquers Harappa,
no, see Kiaga
Dagon, S. Sun-Fish angel, 128 ; as
Vishnu, 128
Dakshu, see Daxa and Dax
Dama, k., 70 f. ; see Damu
Damu the Goth, seal of, 70, 90
Dara, "sea," S. origin of n., 11 ;
" deer," 94
Daras'aki land, 94 ; seal of, 95
Dars'aka people, 95
Darvi land, 95
Darwa people conquered by Sargon
I., 95
Darya, S. origin of n., 11
Dasarha, k., 72
Date of seals, 24, 72, 112; of
Haryas'wa, Mudgala, Badhry-
as'wa, Divo Dasa, etc., 37 f.
Dax (Skt. Daxa), var. of Tax. 37, 67,
89 f.; seal of, 63, 67, 90 ; seal of
son of, 70 f., 89 f.
Dead, Resurrection from, by Sun,
in seals as in A.B., 70 f., 82
Death-amulets in I.V., 77; see
grave-amulets
Deccan, prehistoric stone-circle and
mines (Phoenician) in, 2
Deities, see gods
Delta of Indus, changes in, 10
Dhanwan-tari, k. and date, 133
Dhrita-rashtra, k. and date, 3
Dice in ancient I.V., 15
Dioscuri as Aswin, 91
Dirgha Tamas, 43 f. ; epic of, 52 f. ;
re Us'ij, 52; grand-f.of Haryas'wa,
see Tamas
Diva-vrata, or Divo Dasa, no
Divination by lot, 92 f. ; by water,
93
Divo Dasa, k. and date, 32, no f. ;
king of Kas'i (Kish), k. of Erek,
130 f. ; priest-king of Lagash,
130; priest of, 97 ; see Tarsi
Domestication of cattle in anc.
India, 20 f.
Drains in S. houses in I.V., 15, 118 ;
in Hittite houses, 118
Dragon conquered by Izzax (or
Hercules), 135
Dukgin (" Dungi ”), k. of Ur, 58 f.,
62 f., and see Jama-Dagni
Dufnuzi, see Tamas
Dungi, k., see Dukgin
Dwarkas, 7, re Warka or Erek as
city of Krishna
Dynasties, re I.V. ; 1st Phoenician
of Sumers, 32 f., 131 f. ; 1st Erek
of Isin lists, App. IV., 130 f. ;
Kus'a, 55 f. ; Ur Ninas', 32 f.,
130 f. ; Sargon's in Ind. Epics,
64 f. ; Ur, in Ind. Epics, 55 f.
Dyutimat, k., 90
Ea, Semitic n. for S. Father-god
Induru or Indra
Eabani, centaur friend of Gis'zax
(Caxus) or Hercules, 135
Eannatum, k., see Bidasnudi or
Badhryas'wa ; in Isin list, 130 f.
Edin, S. city-state of seals in I.V.,
7, 29, 49, 57, 102 f. ; meaning of
n., 33, 102 f.; founder of, 27 f. ;
Uruas' or Haryas'wa, k. of, 27 f. ;
Mudgala, lord of, 35 ; Badhry¬
as'wa, k. of, 108 ; described by
Hiuen Tsiang, 104
Egyptian, theory of Civilization, xv.;
god-names from S. (Nu and Ra),
7, 93, 127 f.
Elam, prov. of Sumerians, 16, 56;
destroys Ur dyn., 130 ; no
influence in I.V. seals, 116
Enannatum, k., see En-As'-nadi,
and Yuwan-As'wa II., in Isin
lists, 130 f.
En As'nadi or In-As'nadi, k., brother
of Bidas'nadi (Paseundi), and
Skt. Yuvan-as'wa II., 131
Ene Tarsi (or Tarzi), k., 32, 98 ;
see Tarsi, k., Trasu-Dasyu and
Divo-Dasa
English words from S., see Words
Enki, Semitic n. for god Sakh, Sax,
or Induru, 98
Enkidu, Semitic n. for centaur
friend of Izzax or Hercules, 135
Enlil, Semitic n. for god Sakh or
Induru, 98
Enoch city, n. for Erek or Unuk
En Temena, son of Bidas'nadi, 32
'Erakles or Herakles, historical S.
source of in Erek king Izzax or
Arka, App. V., meaning of n.,
133 f-» 135-6 I labours compared
with Izzax or Arka, 135 f. ; his
Phoenic. affinities, 135, see Izzax
Erek (or Erech), Semitic n. for
Unuk or Uruk city, 130 f., or
Warka, 132 f.
Fire-priests, Vedic in I.V., 29 f.,
43 f., 108 f.
140 INDO-SUMERIAN SEALS DECIPHERED
Fire, production of sacred, 45 f.
Fish, Resurrecting Sun as, 82; Vish¬
nu as, 83 f., 127 f.; Varuna as,
88 ; symbol of Christ as, 87 ; on
Phoenician coins of Gades, etc.,
128; in temples, 128; see " Nina "
and Piscina
Fish-man, S. origin and meaning of,
82 f., 86 f.
Flood myth of Chaldee aborigines, x,
130 f.
Gad or Gadi, title of Phoenicians on
seals, 74, 80 f., 88, 100, 124 f. ;
Faith of the, 124
Gades, Sun-Fish on Phoenic. coins
of, 128
Gadhi, k., as Gudea, k. of Ur, 56,
75 ; date of, 55 f., 112
Galawa, or Galha, p., seal of, 73 f.
Gandhara, land and people, 95
Gandhava, see centaur
Garga, p., grave-amulet of, 97
Gautama, title of Dirgha-Tamas,
44, 70 ; of Buddha, 44 ; on seal,
70
Gayatri hymn of S. origin, 119, and
see Savitri
George, S. origin of n., 98
Getae or Goths, 16 ; see Guti
Gilgamesh, Semitic n. for Izzax (or
Caxus), k. of Erek, see Izzax
Gimil Sin, see S'us'in
Gis'zax, k., see Izzax
Glazed bricks (Phoenic.), in I.V., 15,
118
Goat on I.V. seals, 20, 22
God, S. source of n., 127 ; Father-
of S. Induru or Indra, 22 ; Daxa
or Daksha, 37 ; Savitra, 75 ;
Vishnu, 82 f., and see " Nina,”
Ningirsu
Goddesses, absent in early S. seals
and monuments, 125 f.
Gorgias, S. origin of n., 98
Gotama, see Gautama
Goth, title of Phoenicians, on I.V.
seal, 70, 72, 100
Gothic arch, early in I.V., 103
Goths, homed hats of on seals, 35
Grave amulets, S., in I.V., 77 f. ;
formulas on, as in A.B., 78 f.
Greek, gods n. and form derived
from S., see Poseidon and Zeus;
words derived S., 24, etc., see
words
Gudia, or Gudea, k. in Indian Epics,
56 f-, 58 f.
Gu-Edin, 33
Gunidu or Gunitu (Skt. Kunti),
father of k. Uruas', 125, 133
Gurgu, grave-amulet of, 97
Gusa land, 109
Guti or Goth, seal of a, 70 f., 100
Har (or Harri), “ Aryan,” title on
seals, 70, 100
Harappa, seals from, 3 f., 18 f. ; site
of, 7, 13 f.; stupas at, 15, 104 ;
in Vedas, no; conquered by
Cyavana about 2950 b.c (?), no
Haryas'wa, k., as S. Uruas' (so-
called Ur-Nina), 26, 30 f., 123 f. ;
son of Caxus (Gis'zax, Izzax or
Hercules), 130 f. ; founds 1st
Phoenician (Panch-ala) dyn., 26 f.,
30 f. ; date of, 32 ; his portrait,
26 ; k. of Edin, 35 ; k. of Er.ek,
130 f. ; k. of Lagash, 30; his
B'aramyas'wa title, 32 f., 35,
123 ; as Dhanwan-tari; see Uruas'
HariyOpIya, as Harappa, no
Hawk, Sun, 41, 94
Heaven, in seals, 94, 97 ; and see
Kha and SOkha ; Bull of, title of
Induru and Indra, 22
Heria, Gothic form of Har, or Arya
Hell, Izzax or Hercules descends
into,
Herakles or Hercules, S. historical
origin of in Izzax, k. of Erek, vi.
xvi, xix, xx, App. IV., 130 f., and
V, 132 f. ; father of founder of
1st Phoenic. dyn., 130 f. ; his
labours compared in detail, 135 f.;
his centaur friend in S., 136
Hindi words derived from S., see
Words, Sanskritic
Hindu, origin and meaning of n.,
10
Hindustan or Ganges Valley, 7
Historical effects of discoveries,
114 f.
Hiti (or Hittite), n. for I.V., 106 ;
on coins of Gothic kings of, 107
Hitt-ite, syn. for Khatti, Catti,
Khattiyo or Khattri, viii, etc.,
106
Hittites, as Indo-Aryans, if.; in
I.V., 106 f. ; graves of in house-
walls as in I.V., 118 ; Aryan King-
lists of, in Indian Epics, viii
Hiuen Tsiang on Edin in I.V., 106 f.;
on Sun-temple in I.V., 108 f.
Horn headdress of Sumerians as in
A.B. and Goths, 22, 32, 35, 118
Houses of seal-holders of Sumero-
Phcenician type, 1, 118
INDEX 141
Ia, short form of S. Father-god name
Indura, 79, 127
In-As'nadi or En-As'nadi, k., as Skt.
Yeuwan-As'wa H., brother of
Bidas'nadi (Pasenadi or Prasen-
ajit), 131
India, n., 9 f. ; date of “ Aryan
invasion "of, 3 ; Amorites in
ancient, 2, 8 f.
Indian Epics, Aryan King lists of,
viii; as source of new S. history,
viii, 32, 56 f., 123 f. ; unique key
to restoring S. proper names,
viii f., 2, 20 f.
Indian Ocean and Persian Gulf as
" Lower Sea ” of Sumero-Phceni-
cians, 63
Indo-Aryans as Hittites, viii, 1 f.
Indra, S. origin of n. and form, 22 f.;
Bull of Heaven, title of deriv.
from S., 22
Induru, Father-god of S., 22, 34
Indus Valley, Amorites and Phoeni¬
cians in, 8 f., 10 f. ; prehist.
Stone-circles in, 2, 8
Ionian, 71
Iron in ancient I.V., 15
Isin King-lists contain " Ur Nina,”
Haryas'wa and his dynasty, x f.,
App. IV., 129 f.
Ivory seals in I.V., 17
Izzax or Gis'zax (Skt. Caxus), k. of
Erek about 3150 b.c., as 'Erakles,
xvi, xix, xx, App. IV., 130 f., and
V., 132 f.; as Fire-priest, 133 ;
f. of founder of 1st Dyn. Phoeni¬
cians, and king of I.V., 47 f.,
132 f.; his twelve labours, 134 f. ;
killing lion, xiv, etc. ; taming
wild bull, 22, etc., 131, etc.; water¬
ing (or cleansing) cattle, 47 ; son
of Dirgha-Tamas, 47, 132 f.; his
title, Arka, 132 f., etc.; Gunitu
(Skt. Kunti), 125,133; his centaur
friend, 136 ; see 'Erakles
Jalandhara, 129
Jama-Dagni, k., as Dukgin or
” Dungi," k. of Ur and date, 58 f.
Ka, n. of Sun-god Vishnu, 128 ; and
cp. S. ka, " burn, of fire," B. 529
Kad, or Kadi, title of Phoenician,
74 f., 123 f. ; on seals, 74, 80 f.,
100
Kadesh, " House of Kads," n. of
Phcenician cities, 124, 127; see
Gades
Kakshivan, p., signet of, 42 f. ; see
Aus'ija
Kanwa, p., signet of, 40, 45 f.
Kan(wa) S'ar or Kanwa S'rayasa,
p., signet of, 73
Kan (we), p., signet of, 49
Karamba, k., son of S'akuni, so-
called Naram Sin, 64 f.
Kas'i, clan, 43, 100 ; cp. var. of
Kassi and Kaz ; city of Kish (?)
Kassi, clan of Sumero-Phcenic., 1,
17, 22 ; in I.V., 17
Kathai tribe in I.V., 100, 106
Kaz, clan title on seal, 72, 100
Ketu-mat, k. and date, 133
Kha, S. n. of Sun as Fish, 82, 128 ;
Skt. n. of Sun, 128
Khab, a reading of Khad
Khad, or Sun-Fish Father, 123 f.,
127 f. ; title of Phoenician, 30 f.,
123 f.
Khaiti, n. for Hittite on seals, 100,
106
Khati-sig, city n. in I.V., 49, 106
Khas', seer, 31 f.
Khattesig, high-priest title, 50
Khatti, “ Hitt-ite,” 3 f., 43, 100,
106
Khattiyo, Pali for Khatti, 43
Khattri, Hindi for Khatti, 43, 106
Kiaga, k., as Cyavana, 130 f. ; see
Uru Kagina
King-lists, of Sumerians and Meso-
pot. in Indian Epics, viii f., 2, 28,
31 f., 56 f., 113 f., 123 f., 130 f. ;
Isin lists contain " Ur Nina ” and
his dynasty, xi, 130 f.; and see
Ind. Epics
Kish, S. capital of k. Tarsi, etc.=
Kas'i, cap. of Divo Dasa, etc., 133
Koi, n. S. origin of, 20
Krishna, sons of, 57 ; Dwarka, cap.
of, re Warka or Erek
Krivi, as Syrio-Phoenician, 8, 41, 46
Kshattriya, see Khatti
Kuad or Kuadi, title of Phoenician,
123 f.
Kunti, k., see Gunitu
Kuru, tribe, as Syrian, 8; see
Krivi, k., 56
Kuru-Panch-ala as Syrio-Phoenic.,
8 f., 80, 88
Kusa, k., 109 ; dyn., 109 ; land, 109
Kusa-wati, land, 109
Kushan tribe in I.V., 14
Kus'ika, k., 58 ; dynasty, 55 f.
La Bis'e, k., title of Bidas'nadi or
Pasenadi, 131
142 INDO-SUMERIAN SEALS DECIPHERED
Lagash, a reading of n. Sirlapur or Mudgala, Vedic k. and priest-king
Sirpurla for S. city-port, 7, 10 f.,
30
Latin words derived from S., see
Words
Lists, see King-lists
Lotus symbol of Sun, 83
Lugal Kiaga, see Uru Kagina and
Cyavana
Lugal Tarzi, see Tarsi, k.
Mace-heads, stone, in I.V., 15; of
Mudgala, 35 f., 118 ; as symbol
of Sun, 83, 118
Madgal, k., see A.-Madgal and
Mudgala
Maga Sun-worshippers in I.V., 34,
103
Magan land, 116
Magi Sun-worshippers in I.V., 34,
103, 108
Magic-man, 37
Maha Bharata war, date of, 3
Manis'-tusu, k., as Asa Manjas, 66
Maratha words from S., see Words,
Sanskritic
Maruta, as Amorite, 8 f., 67 ; in
I.V., 8 f.; k„ 67, 72
Matriarchists of Chaldee, 60, 105,
ro8, 125 f. ; of Van, 105
Mede-as'na, k. of Erek, as Mettiyo
or Mitrayu and Medhatithi, 131 f.
Medes as Mitani, 90
Medhatithi, k. and date, 47 ; and
see Mede-as'na
Medicine, Vedic from I.V., 9 ; Mud¬
gala as physician, see Azu
Mediterranean, as Sea of the Gadi
or Phoenicians, 124; as Upper
Sea of S., 63, 128
Mer, n. for Amorite, 9 f., 50 f.
Merchant Phoenicians as priests in
I.V., 42 f.
Mettiyo, k. and date, 130 f.
Michael, St, as S. divinity, 79
Midas', seal of, 89 f.
Midhwas, k., 89
Mines, anc. Phoenician, in I.V., 2,
13 ; in Deccan " South Panch-
ala,” 2
Mitani as Medes, 90
Mithila line as Medes, 90
Mitrayu, k. and date, 131 f.
Mohenjo Daro, I.V, Phoenic, port,
10 ; location of, 7, 11 f. ; S. seals
and ruins at, 14 ; name of, no f.
Moon worship of Chaldees, 60, 125
Mother-Son cult of Chaldees, 60,
125, and see Matriarchists
and date, 32, 39 f. ; 2nd k. of
Phcenic. Dyn., 32, 37; lord of
Edin in I.V., 35 f. ; k. of Erek,
130 f. ; in Isin list, 130 f.; por¬
trait of, 26, 35 ; as Fire-priest, 26,
35 i *33 J Chariot poles and yokes
of figured, 35 ; stone-maces of
figured, 35, 118 ; Vedic hymn of,
picture, 34 f., 38 ; title of, 131 f.,
133
Muru, variant of Amorite, 9 f., 50 f.
Naga, sea-serpent and water spirits,
83 ; S. origin of n., 84
Names, personal and titles, in seals,
42 f., 99 f. ; place- on seals, 102 f. ;
plurality of S. kings, 66; per¬
sonal- as restored by Assyriolo-
gists largely fictitious, viii f., 32 f.,
65, etc. ; Sumerian, as source of
English, Sanskrit and other Aryan
words, see Words.
Nana, Chaldean Mother-goddess,
confused with " Nina,” 125 f.
Napat, Skt. for Neptune, 127
Naram Sin, k., see Karamba
Narishyanta, k., 67, 72
Nasati or Nasatya, dual Sun, 9, 90
Neolithic remains in I.V., 15, 105
Neptune, S. origin of n. and form as
Fish-god, 127, 129, and see
Poseidon
Net of S. Sun-god, 41, 127 f., 129 ;
worshipped by Chaldees, 129, re
Buddha, 129; in Christianity,
129
Nikumbha, title of Mudgala
Nin for S. Nun, 126
Nina, so-called " goddess " is Re¬
surrecting Sun-god, xiii, 79 f.,
125 f.; as Dagon, 125 f.; as Posei¬
don and Neptune, 85, 127 f. ; as
Vishnu, 83, 125 f. ; name, 123 f.
Noah, re S. Fish-god, 127
Nu or Nun, as Fish-god of Deep, 84,
127 ; title of Resurrecting Sun,
84 ; S. source of n. of Egyptian
Water-god, 127
Nun, 84, with variant Nin, 126 f.
Odana, land, 104
Oja, medicine-man, S. origin of n.,
37
Opis, city captured by Bidas'nadi
or Badhryas'wa, 133
Otin or Otien, Indian form of Etin
or Edin, 7, 104
Otin-Pochiro, Indian form of Edin-
Behker in I.V., 105
INDEX 143
Panch-ala (" The able Punch ”) or
Phcenic-iaa, 8 f., 26 f., 29, 31 f. ;
date of founding of First Dynasty,
30 f. ; in Ganges Valley (North
Panch-ala), in Deccan with
ancient mines (South Panch-ala) ;
see Kuru-Panch-ala and Barat
Paradu (Burat) tribe, 107
Paras'u Rama, k. and date, 59 f.,
61 f. ; as Puras' Sin, k. of Ur, 59 f.,
61 f. ; massacre of sons of Hary-
as'wa by, 60, 76; worship of
goddesses, moon, and human
sacrifice, 60 f., 62 ; see Buras' Sin
Partha (Barat) tribe, no
Parthian (Barat) tribe, 107, no
Pasenadi or Prasenajit, 32, 129 f. ;
portrait of, 41 ; see Bidasnadi
Patesi, p., title, 50
Patrick, St, and Sun-Fish, 128
Persian Gulf and Phoenicians, 10 f.
Phoenician, synonyms of title, see
Caidya, Cedi, Gad, Kad and
Panch- ala,
Phoenicians, Aryans in race, 1 f.,
17 f., 31, 114, 134 f. ; leading
branch of Sumerian, 1 f., 30 f.,
1st dynasty of, in Mesop., 3100
b.c., 26 f., 30 f., 123 f. ; in I.V.,
10 f., 29, 33 f. ; in Hindustan, 1 f.,
10 f.; in Mediterranean, 31 f. ;
in Isin lists of Erek, 131 f. ; Sun-
worship of, 9 f., 33 f., 123 f. ; Sun-
Fish on coins and temples of,
128 ; Phoenix Sun-bird of, 41 ; see
Amorite, Barat, Cedis, Gad, Gadi,
Kad, Khad, Qadi, Panch-ala and
Kuru-Panch-ala
Phoenix Sun-bird, 41
Piesh, n. of Sun-Fish god, 86 f. ; and
see Poseidon, Vishnu and Sukha
Piscina, in Christian temples,
Phoenic. origin of, 128
Pisiris, k., see Vicitra and Wisldi-
(-ri)
Plough cattle of S., 22
Poseidon, S. origin of n. and form,
85
Prasenajit, k. and date, see Pase¬
nadi
Priest-titles of Sumero-Phoenicians
and of seals, see Azu, Barama (or
Brahman), Barugu (or Bhargava
or B'rigu), Khas'
Priestesses, Sun-, in I.V., 50 f., 91 f.,
108 f. ; signet of, 50 f. ; grave-
amulet of, 91 f. ; see Us'ij
Puranas, see Indian Epics
Puras'-Sin, k., see Paras'u-Rama
Purujanu, k., and date, 133
Quadi, var. of Kad, Kadi, or
Phoenician, 124; Sea of, 124
Qadesh, var. of Kadesh, Phoenic.
city n., 124 ; meaning of n., 124
Quti, var. of Guti or Gath
Ravi, river, 7, 13 ; in Vedas, no
Restoration of S. names, by Assyrio-
logists fictitious, viii, 29, 32, 56,
65 f. ; Indian Epics and Vedas as
key to, 28 f., 65 f.
Resurrecting Sun as Fish, 81 f. ;
and see Khad, “ Nina,” Vishnu
Resurrection from Dead, belief in,
by Sumero-Phoenics., 77 f. ; Sun
invoked for, on I.V. seals as in
A.B., 79, 82 f., 90
Rijiswan, son of Aus'ija, 43
Sabtar, p., signet of, 75 ; grave-
amulet of, 97
Sacae tribe, as S. Saki, and Skt.
S'aka or Scyths, 53, 63, 101, 103,
108
Saca-stene, Persian n. for S'aka
land, 108
Sagara, title of Sargon I., 64 f., 66 f.;
signet of, 68
Sagunu, n. of Sargon I. on I.V. seals,
63
Saka, land in I.V., 34, 53, 63 {.,
103 f., 108 ; conquered by Bidas'-
nadi, 108, and by Sargon I., 68 ;
Sun-worshippers in, 34, 53, 63,
68 f., 103 f. ; tribe, 34, 53, 67 f.,
101 ; see Saki
Sakh, or Sax or Zax, S. n. for Induru
or Indra, 98, 133 ; see Sakko and
S'akra
Saki land in I.V., 34, 53, 63, 68, 72 f.,
103 ; conquered by Bidas'nadi,
108 : tribe, 101 ; see S'aka
Sakko, pali for S. Sakh (or S'akra)
or Induru, 98, 133
S'akra, n. for Indra derived from S.,
98, 133 ; see Sakko
S'akuni, title of Sargon I., 64 f., 66 f.;
signet of, 68
S'akya, n. for Scyths, and for
Buddhas’ clan, see S'aka
Sanjaya or Srinjaya, a Panch-ala
clan, 54
Sargon I., as Sagunu and Sirgunu of
I.V. seals, 63 f. ; as S'akuni in
Ind. Epics, 64 f. ; as Sagara in
Ind. Epics and on I.V. seal, 64 f.,
66 f. ; ancestry and early hist, of
in Ind. Epics, no ; capital city
n. see Agadu, Agdu, Ayodhya
and Azutu; suzerain of I.V.,
144 INDO-SUMERIAN SEALS DECIPHERED
63 f., 68 ; conquers S'aka land,
68, 70 ; in Mediterranean, 63,
128; seal of with Izzax and
buffaloes, 47 ; seal of minister of,
in I.V., 63 f. ; as world-emperor,
63
Saros of Greeks, derived from S., 96
Savitri, p., seal of, 75 ; grave-
amulet of, 97 ; god n., 76
Savitri, daughter of daxa, 73
Saxon, n., 101
Script, on seals, 23 ; cup-marked
S. as in A.B., 24 f.
Scyths in Asia Minor, 16 ; in I.V.,
see S'aka
Sea, Lower and Upper of S., 63
Sea serpent of Deep, 128, and see
Naga
Seals, S., in I.V., 5, 16 f. ; amulet,
17, 19 f., 77 f.; signet, 5, 16, 48 f.;
animals on, see animals ; cylinder,
16 f. ; dates of, 24. 112 f.; find-
sites of, 3, 5, 6 f. ; owners of, 29 f.,
42 f., 48 f. ; script of, 23, 28 f. ;
stamp, 16 f.
Seistan, n., 108
Semiramis, matriarch of Van, 105
Semites, so-called “ Western,” as
Aryans, xii, 64 f.
S'ibi or S'ivi, k. in I.V., 103 ; tribe,
54 . 73 . i °4
Sib-oi tribe of I.V., 54
Sidu, place n., 73
S'ikhi, place n., 73
Sindhu, n. for Indus, 8 f.
Sirburla or Sirlapur, n. for Sumero-
Phoenic. city-port, 10 f.
Sirgunu or Sirgana, n. of Sargon I.
on I.V. seal, 65
Stone, circles, in I.V., 2, 8 ; maces
in I.V., 15, 35, 118
Sukha, Resurrecting Sun-Fish, 81 f.,
127 f.
Sukha-vati, western paradise, n.
derived from S., 81
Sukirti, son of Aus'ija, 43
Sumerian, a misleading term, xx;
language and race, Aryan, 1 f. ;
script on I.V. seals, 23 f. ; cup-
mark script of, 24 f. ; 78 f.
Sumerians, Aryan in race, 1 f.,
114L ; in Indus Valley, 4 f. ;
Indian Epics and Vedas, a source
of history of, viii, 2, 39 f., 56 f.j
and see Ind. Epics ; names of as
restored by Assyriologists largely
fictitious, 28 f.; as Sun-wor¬
shippers, 77 f. ; see Sumerian
Sun, as angel of S., 45 f. ; Father-
god Induru, 77 ; Cross emblem
of, on Vishnu, 83 ; " Celtic ”
Cross carried as standard, 136 ;
Fire offering to, 29, 45 f., and see
Fire-priests ; Fish as Resurrect¬
ing, on Seals, 81 f. ; Phoenician
worship of, 33 f., 42 f., 46 f., 77 f.,
123 f. ; priests of, in I.V., 42 f.,
90 f. ; priestesses of, in I.V., 34 f.,
50 f., 91 f., 103 and App. II. ;
temple in I.V., 108 f. ; invoked
for resurrection from dead, 77 f. ;
see As'win, Nasati, “ Nina,”
Sukha, Vishnu.
Sun-Cross of Vishnu, 83
Sun Fish, 82 f., 125 f. ; on I.V.
Seals, 81 f., 120 ; on Phoenician
coins and temples, 127 ; as Biesh,
Dagon, “ Nina,” Poseidon, Vishnu,
81 f., 125 f., re Christ, 87, 128 ; re
St Patrick, 128 ; Net of, 129
Sun Hawk, 41, 94, and see Phoenix
Sus'a (Elam), province of Sumerians,
16, 23, 56, 116
S'us'ena, k. of Ur dyn., signet of in
I.V., 55 f., 57, 113, see Gimil Sin
Sushena, the Kus'ika, and date, 55 f.
S'usin or S'uas'sin, k., see S'us'ena
Swaha, S. origin of n., and meaning,
88
Syria - Phoenicia, see Kuru-Pan-
chala, 2 f., 8 f., etc.
Tamas, as Dirgha Tamas, grand-f.
of Dhanwan-tari (or Haryas'wa),
43 f., 113 f. ; and see Tamuz
Tamuz, var. of Dumuzi, as Dirgha
Tamas, 113 f. ; Bowl of, 133 re
Chaldean god Tamuz
Tarsi, k. of Kish of the Bowl, 98,
133 ; k. of Erek, 131 f.; priest-
king of Lagash, 32; see Divo Dasa,
Ene Tarsi and Trasa-dasyu
Tascio or Daksha (" Marduck ”),
Sun archangel, 37, 79
Tax, var. of Dax or Daksha, 37, 63 f.,
71 f.
Temples of Sun, Phoenician in
Mesop., 33, 125 f. ; in I.V., 52,
108 f. ; Sun Fish in, 128 f. ;
Vestals in, 52, 108, 125 ; see
Edin, Gu-Edin, Gades, " Nana ”
Terra-cotta pottery, etc., S. in I.V.,
15. n8
Tibet, gold fields of, exploited by
Phoenicians, 7, 9, 13
Titles of S. kings, plurality of, 66,
131 f., App. IV.
Toy figurines, S., in I.V., 15, 118
Trasa-Dasyu, var. of (?) Divo-Dasa
in Ind. Epic solarjlist, see App. IV.
INDEX
145
Trinabindu, k., p. 67
Trojan amulet seals with S. cup-
mark script as in I.V. and A.B.,
77 f.
Ucathya, title of father of Dirgha
Tamas, 53
Uccaih, k., seal of, 80, 88, see Uggu
Uggu, k., seal of, 80, 88
Unicorn on I.V. seals, 17
Unug, S. n. for Uruk, Erek or
Warka, 109
Ur dynasty in Ind. Epics, 56 f. ;
seal of in I.V., 55 f. ; moon and
goddess worship of, 60 f., 125
Ur Engur, see Uruas'-zikum
Ur Nammu, see Uruas'-zikum
Ur Nina, so-called, founder of 1st
Phcenic. Dyn., 26 f., 30 f. ; his
proper name, 30 f., App. I. and
IV. ; ancestry of, App. IV. ; his
dynasty in Isin lists as k. of Erek,
x, App. IV. ; his worship of
"Nina,” App. II.; see Uruas' and
Haryas'wa
Ur Nun, var. of Ur Nina, App. IV.
Uri, var. of Ari or Aryan (and
Amorite), 51, 109
Uriki, city, 50 f., 109; band, xii,
109
Uruas' (Skt. Haryas'wa), k., founds
1st Phcenic. Dyn., 26 f. ; 30 f. ;
name, 123 f. ; father of Madgal
(Mudgala), 32 f. ; portrait of, 26 ;
k. of Lagash, 30 f. ; k. of Edin.,
35 f. ; k. of Erek, App. IV. ;
ancestry of, father (Izzax) and
grandfather (Dirgha Tamas), 44 f.,
App. IV. ; founds Edin in I.V.,
32 f. ; plurality of titles of, etc.,
App. IV. ; see Ur “ Nina,”
Haryas'wa, Dhanwantari
Uruas'-zikum, k., founder of Ur dyn.,
59 f. ; see Uru-Ricika
Uruk city, var. of Unuk or Erek
Uru Kagina, k. and date, 130 f. ;
k. of Erek and Lagash, 131 f., see
Cyawana
Uru Kiaga, k. var. of Kagina, 130 f.
Uru Ricika, p., 57 f., as Uruas'-
zikum, founder of Ur dyn., 59 f.
Us'ana, p., seal of, 96
Us'ij, slave girl Sun-priestess, 42 f.,
52 f., 103, no, 126 f.; signet of,
50 f. ; grave-amulet of, 91 ; her
epic, 52 f. ; as wife of Aus'ija
Kakshivan, 52 f. ; as wife of
Dirgha Tamas, 52 f. ; as Vestal,
52 f., 108; see Us'ij and Uzuas'
Us'inara land, 54
Us'iz, S. slave girl Sun-priestess,
seal of, 50 f., 91 f., 103 ; see Us'iz
Uzuas', S. slave girl Sun-priestess,
grave amulet of, 91 f., see Us'ij
Van, matriarchists of, 105
Varuna, god of Deep, Fish of, 88
Vedas as a source of Sumerian and
Mesopot. history, 2 f., 32, 39
Vedic Fire-priests and heroes in
I.V., 4, 29 f. ; seals of, 5, 18 f.,
29 f., 48 f., 79 f.
Vedic priests and kings in Asia Minor
and Mesopot., 2 f.
Vedic scholars arbitrarily reject and
denounce Indian Epics, viii, xii,
121, and see W.P.O.B., 10 f.
Vestals in Sumero-Phoenician Sun-
temples, 34, 52, 109, 125 f.
Vicitra Virya, last k. of Hittites and
date, 3 f.
Victory, " seal ” of Mudgala, 33 f. ;
stele of Badhryas'wa, 41 and
App. III.
Vis'ali, k., 67
Vishnu, n. and form Sumerian, 82 f. ;
meaning of n., 82 f., 86 f„ 128 f. ;
origin of, 82 f. ; three steps of,
86 ; Sun cross of, 83 ; see Blesb,
“ Nina,” S'ukha
Vis'wa-Mitra, p., 58, 61 ; date of,
58 f. (about 2450 b.c.)
Vricaya, wife of Aus'ija Kakshivan,
seal of and date, 52 f.
Vrici tribe, see Urici, nof.
Vultures, victory stele of, of Bad¬
hryas'wa, 41, 129 f.
Waras'ika, k. of Vrici tribe at
Harappa and date, no
Warka, modern n. of Uruk or Erek,
132, 135-6, re Dwarka, cap. of
Krishna
Waves, ruler of the, title of 1st
Phoenician king, 122, 124 f.
Western or Upper sea of S., the
Mediterranean, 63, 127
Western Semites of Assyriologists
are Aryans, xii, 64 f.
Wool robes of Maruts, 9 ; of Sumers,
9, 26
Words, some English and Sanskritic
critical, incidentally occurring in
texts, derived from Sumerian
(their Gothic, Greek and Latin
cognates sometimes given at the
same page and Indian dialects
under the Sanskritic) :
English : a (augment prefix), 32 ;
K
146 INDO-SUMERIAN SEALS DECIPHERED
ace, 24 ; augur, 37 ; bar, 45 ;
barn, byre, bower and barrack,
93; can, 40; cover, 89; cow, 20;
dam, dame, 126 ; deer, 94 ; faith,
85 ; fish, 82 ; god, 127 ; grave,
81, 88 ; hawk, 94 ; hero, 52, 128 ;
house, 124 ; hump (hum), 50;
kelpie, 136; mother (mut), 71 ;
navy, 127 ; Neptune, 127 ; Noah,
127 ; ox, 81 ; ray, 93 ; sibyl, 50 ;
town (dun), 25 ; two, 25, 51 ;
whelp, 135 ; wit, 85 ; wolf, 135 ;
Sanskritic : A (Vishnu), 126;
a (augment prefix), 32 ; abhira,
130 ; ag (fire), 62 ; aja (goat from
uz), 95 ; ama, 66 ; Arya, 51 ; asa,
66; as'wa, 31 ; ba, bha, 66 ;
bains, hi; bara, bari, 93;
Bhargava, Bhrigu, 31, 45 ; Brah¬
ma, Brahman, 36, 47; Chedi,
124 ; Daksha, see Daksha ; dara,
darya, 11 ; dva, 51 ; ga, gava,
20 ; ganw, grama, 20 ; guna, 84 ;
har (land), 31, 65; hary, 52, 128 ;
Indra, see Indra ; ka, 66, 128 ;
kha, 82, 128; k'shattri or
khattri (see Khatti); kull, 133 ;
mahisha, in ; mati (mad earth),
71 ; mata, mrit (dead), 89 ; na,
66; naga, 84 ; napat, 127 ; nau,
nauka, 54, 127 ; oja, osadhi, 37 ;
pur, 133; ra, ravi, 93; Sairtri,
76; s'ukha, 88; swaha, 88;
swamin, 57; uksan, 81 ; vara,
93; ved, vid, 85 ; Vishnu, see
Vishnu; Yahva, 127
Wrici tribe at Harappa, no
Writing in early Vedic period in
I.V., 16; material, 16; S. 23 f.
Xatti, var. of Khatti, Khattri,
Chattri, 16
Yahva, title of Indra (and Hebrew
Yahvh or " Jehovah ”), S., 127
Yavan or Ionian, 71
Yavya or Ravi, no
Yokes of Mudgala’s chariot, 35 f.
Yu vein-as'wa II., as “ Enannatum,”
131
Zakh or Zax, title of Induru Indra
(Sakko or S'akra), or Zeus, 133 f.
Zeus, S. origin of n., 133 f.
Zoroaster, re Maga or Maji of the
I.V. seals, 119
PRINTED IN CRB AT BRITAIN BY
THE EDINBURGH PRESS, 9 AND II YOUNG STREET, EDINBURGH
Important Discoveries on the Origin of oar Ancestors,
THE PHOENICIAN
ORIGIN OF BRITONS
SCOTS & ANGLO-SAXONS
DISCOVERED BY PHCENICIAN <5r* SUMERIAN
INSCRIPTIONS IN BRITAIN , BY PRE-
ROMAN-BRITON COINS & A MASS
OF NEW HISTORY
L. A. WADDELL
LL.D., C.B., C.I.H.,
Fellow of the Royal Anthropological Institute, Linnean & Folk-Lore
Societies, Hon. Corresponds Indian Arch ecological
Survey, Ex-Professor of Tibetan,
London University.
WITH OVER ONE HUNDRED ILLUSTRATIONS AND MAPS.
Second Impression Now Ready, 15s net. of all Booksellers
LONDON
WILLIAMS AND NORGATE
14 HENRIETTA STREET, COVENT GARDEN, W.C.
1925.
For Press Opinions see Over.
The long-lost origins of our ancestors, the Briton, Scots and
Anglo-Saxons in the prehistoric and pre-Roman periods back to
about 3000 b.c., are now recovered to a great extent in the
present work by means of newly discovered historical evidence.
Those ancestors are now found to be, not savages, but a highly
civilized and literate race, pioneers of civilization and a branch
of the famous Phoenicians, who were not Semites, as hitherto
supposed, but fair long-headed Aryans in race, speech and script,
and identical with the Sumerians. These discoveries are founded
on a mass of inscriptions, including hitherto undeciphered Phoeni¬
cian and Sumerian inscriptions in Britain, and uninterpreted
inscriptions and emblems on Early Briton coins of the pre-Roman
period. Our ancestral British patron saints, folk-lore and national
emblems are found to be Phoenician, and about fifty per cent, of
our common English words are disclosed to be Sumerian (Cym-
rian or Cumbrian), and the Sumerians proved to be the long lost
Early Aryans.— From the Preface.
Dramatic confirmation of these discoveries has just come in the
large '■'■finds" of Sumerian seals of about 3000 B.C. unearthed in
the Indus Valley , a few weeks ago , disclosing the Sumerians as the
Early Aryans—a discovery first announced and established in this
book.
CONTENTS
PAGB
Preface ........ V-XV
CHAP.
1. The Phoenicians discovered to be Aryans in Race and the Ancestors
of the Britons, Scots and Anglo-Saxons.1-15
2. The Undeciphered Phoenician Inscriptions of about 400 B.C. in
Britain and Site of Monument ..... 16-20
3. The Inscriptions of Newton Stone and Previous Futile Attempts at
Decipherment ....... 21-25
4. Decipherment and Translation of the Phoenician Inscriptions:
Disclosing Monument to be a votive Fire-Cross to the Sun-god Bel
by a Phoenician Hittite "Brit-on,” and the script and language
Aryan-Phoenician or Early Briton ..... 26-32
5. Date of Newton Stone Inscriptions about 400 B.c. : Disclosing
special features of Aryan-Phtrnician Script, also Ogam as sacred
Sun-cult script of the Hittites, Early Britons and Scots . . 33-37
6. Personal, Ethnic and Geographic Phoenician Names and Titles in
Newton Stone Inscriptions and their Historic Significance : Dis¬
closing also Phoenician source of the “ Cassi” title of Ancient
Briton kings and their Coins . ... 38-51
7. Phoenician Tribal Title of “Barat” or “ Brihat ” and its Source of
names “Brit-on,” “Brit-ain" and “ Brit-annia” : Disclosing
Aryan-Phoenician Origin of the tutelary Britannia and of her
form and emblems in Art ...... 52-66
8. Phoenician Barat or “Brit" author of Newton Stone Inscriptions
disclosed as Historical Original of “ Part-olon, King of the
Scots” and traditional civilizer of Ireland about 400 B.C. :
Disclosing Hitto-Phwnician Origin of clan title “ Uallana ” or
“ Vellaunus ” or “ Wallon” of Briton Kings Cassi- Vellaunus or
Cad- Wallon, &c. ; and of ‘' Vchlani ” title of Cassi ruling Britons 67-80
9. Local Survival of Part-olon’s Name in the District of his Monument:
Disclosing Phoenician Origin of names Barthol, Bartle , Bartholo¬
mew, and “ Brude” title of the Kings of the Piets . . 81-90
10. Part-olon’s Invasion of Ireland about 400 B.c. discovers the First
Peopling of Ireland and Albion in the Stone Age by Matriarchist
Van or Fen “Dwarfs”: Disclosing Van or "Fein” Origin of
Irish aborigines and of their Serpent-worship, St. Brigid and
Matrilinear Customs of Irish and Piets .... 91-110
CONTENTS (continued)
CHAP. PAOB
11. Who were the Piets? Disclosing their Non-Aryan Racial Nature
and Affinity with Matriarchist Van, Wan or Fein Dwarfs and
as the aborigines of Britain in Stone Age . . . 111-126
12. Who were the “Celts” properly so-called? Disclosing identity
of Early British “Celts” or Kelts and “ Culdees" with the
“ Khaldis” of Van and the Piets .... 127-141
13. Coming of the Britons or Aryan Brito-Phcenicians under King
Brutus-the-Trojan to Albion about 1103 B.c. . . 142-167
14. Aryanizing Civilization of Piets and Celts by Brutus and his Brito-
Phcenician Goths about 1100 B.c. : Disclosing Phanician Origin
of Celtic, Cymric, Gothic and English Languages, and founding of
London and Bronze Age ..... 168-187
15. Phoenician Penetration of Britain attested by “Barat" patronym
in old Place and Ethnic Names: Disclosing also Sumero-Phcenician
sources of “ Cumber, Cymer and Somer" ethnic Names . 188-199
16. “ Catti,” “Keith, Gad and Cassi” titles in Old Ethnic and Place
Names evidencing Phoenician Penetration of Britain and its Isles :
Confirming Hitto-Phanician origin of “Catti" and “Cassi”
Coins of pre-Roman Britain .... 200-215
17. Prehistoric Stone Circles in Britain disclosed as Solar Observatories
erected by Mor-ite Brito-Phcenicians and their Date : Disclosing
method of “ Sighting” the Circles .... 216-235
18. Prehistoric “Cup-Marking” on Circles, Rocks, etc., in Britain, and
Circles on Ancient Britain Coins and Monuments as Invocations
to Sun-god in Sumerian Circle script by Early Hitto-Pboenicians:
Disclosing Phoenician Origin of Solar Emblems on prehistoric Briton
inscriptions by identical Cup marks on Hitto-Sumerian seals and
Trojan Amulets with explanatory Sumer script ; and Hitto-Sumer
Origin of god names “ Jahveh ” or Jove, Jndra, “ Indri" -Thor of
Goths. “St. Andrew,’’ Earth-goddess “ Maia” or May, “Three
Fates or Sibyls ” etc., and of English names and signs of Numerals 236-261
19. “ Sun-Worship ” and Bel-Fire Rites in Early Britain derived from
the Phoenicians: Disclosing Phanician Origin of Solar Emblems on
pre-Christian monuments in Britain, on pre-Roman Britain Coins,
and of “ Deatil” or Sunwise direction and Horse-shoe for Luck, etc.,
and John-thr-Baptist as Aryan Sun-Fire Priest . 262-288
20. Sun Cross of Hitto-PhcBnicians is Origin of pre-Christian Cross on
Briton Coins and Monuments and of “ Celtic " and “True ” Cross
in Christianity: Disclosing Catti, “ Hitt-ite" or Gothic Origin of
“ Celtic ” or Runic Cross, Fiery Cross, Red Cross of St. George,
Swastika and “ SpectaclesCrosses on Early Briton Coins, etc., and
introduction of True Cross into Christianity by the Goths ; and ancient
“ Brito-Gothic” Hymns to the Sun .... 289-314
21. St. Andrew as Patron Saint with his “Cross” incorporates Hitto-
Sumerian Father-God Indara, Indra or Gothic “Indri”-Thor
and his hammer introduced into Early Britain by Gothic Phoeni¬
cians : Disclosing pre-Christian worship of Andrew in Early
Britain and Hittite Origin of Crosses on Union Jack and Scandi¬
navian Ensigns; Unicom and Cymric Goat as sacred Goat of
Jndara; Goat as rebus for “Goth”; and St. Andrew as an
Aryan Phanician ...... 315-337
22. Corn Spirit “Tas-Mikal” or “Tash-ub” of Hitto-Sumers is
“Tascio” of Early Briton Coins and Prehistoric Inscriptions,
“Ty” Gothic god ofTues-day, and “ Michael-the-Archangel,”
introduced by Phoenicians: Disclosing his identity with Phanician
Archangel “Taos,” “ Taks,” “ Dashap-Mikal,” and “ Thiaza,”
“ Mikli” of Goths," “ Daxa" of Vedas, and widespread worship
in Early Britain; Phanician Origin of Dionysos and “Michael¬
mas” Harvest Festival and of those names . . 338-362
23. Aryan-Phoenician Racial Element in the Mixed Race of the British
Isles and its Effect on the Progress of British Civilization 363-378
24. Historical Effects of the Discoveries . . , 379.384
APPENDICES
PAGE
amor.
I. Chronological List of Early Briton Kings, from Brutus about
1103 B.c. to Roman Period, Compiled from Early British
Chronicles of Geoffrey of Monmouth and supplemented by
records of Dr. Powell, etc., and confirmed by Briton Coins, etc. 385-393
II. Part-olon's Identity with “ Cath-luan, ’’ first traditional King
of the Piets in Scotland ..... 394-396
III. “Catti” Place and Ethnic Names evidencing Phoenician Pene¬
tration in the Home Counties, Midlands, North of England,
Ireland and Scotland ..... 397-403
IV. Brutus-the-Trojan as the Homeric Hero “ Peirithoos” . 404-406
V. Founding of London as “ New Troy ” (Troe-Noey or Tri-novant)
by King Brutus about 1100 B.C. .... 407-410
VI. Moror “Amorite” Cup-marked Inscriptions with Sumerian Script
on Tomb of Aryan Sun-Priestess, of about 4000 B. c. from Smyrna,
supplying a Key to Cup-marked Script in Britain . 411-412
VII. The Amorite Phoenician Tin Mines of Cassiterides in Cornwall (?)
referred to by Sargon I. of Akkad, about 2750 B.c. ; and Kaptara
or “ Caphtor ” as Abdara in Spain . . . 413-415
Abbreviations for Chief References .... 417-420
Index ........ 421-450
SOME EARLY PRESS OPINIONS.
A most interesting book. It certainly appears to scratch out the “pre" from
the so-called “ prehistoric ” period in which the origin of our island-
ancestors was deemed “lost.”— Daily Mail.
Offers good reading—subject treated with insight and given attractive form.
—Oxford Chronicle.
Never before has the Phoenician theory of the Britons been presented so
authoritatively and supported by such an imposing array of evidence.—
Northern Whig.
One is almost constrained to believe the new theory. It provokes thought,
and it ought to stimulate research into regions not sufficiently explored.
We may be sure that many theories formulated and accepted in the past,
even by careful and learned historians, will have to be abandoned.—
Inquirer.
Is nothing short of a real romance—a book you have to tear yourself away from.
Profusely and well illustrated—a fascinating book.— Birmingham Gazette.
A book of remarkable and unusual interest, written in a very interesting
manner. The facts and explanations are very striking and fill over 400
pages, interspersed with drawings of the monuments, coins, stone relics,
ancient inscriptions, &c.— Newcastle Chronicle.
Fascinating deductions of stimulating interest. The claim is all tie more
interesting because it approaches the subject from a new angle.— Western
Morning News.
Proofs as convincing as they are laboriously worked out.— Daily Graphic.
The glory of descent from pure British stock has been greatly enhanced by
an archaeological feat of the first rank.— New York Evening Post.
Profoundly interesting volume. It cannot be put aside as a collection of
hurried conclusions of a careless student. Lavishly illustrated. Pages
of deep interest relating to the stone-circles of Stonehenge and Keswick,
discovering engraved marks previously overlooked by other observers.
—Daily Province, Vancouver.
A stupendous thing. A book of Truth stranger than Fiction—written in a
clear and straightforward style that appeals to the average intelligent
reader who has an interest in progress and the manner of that progress
of his race.— Globe, St, John, N.B.
The book is packed with interesting facts from the latest authorities, and the
illustrations happily chosen. Indices are all that could be desired.—
Professor Sayce.
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